EXPOSITION of 
REFORMED DOCTRINE 



M. J. BOSMA. 



Glass _^^^L _ ^ : 

Book_JSfe 

Gop>Tight}i^ 

COPYRIGHT DEPOSIT. 



Exposition of Reformed Doctrine 



Exposition 
Reformed Doctrine 

A Popular Explanation of the 
Most Essential Teachings 
of the Reformed Churches 



BY 

REV. M. J. BOSMA 



B. SEVENSMA 
Bookseller and Publisher 

347 S. East St. 
GRAND RAPIDS, MICH. 



!Twc Ocsoie^ i?aseiysc { 
AUG 5 30f i 



Grand Rapids Printing Co., 91 Campau St. 



PREFACE. 



The consciousness of the growing need of a book of the 
kind that is hereby ofTered to the public, has impelled the author 
to diffidently attempt to supply the need. In his own circle 
and outside the question was often asked: What book can we 
study to better acquaint ourselves with Reformed Doctrines 
in the American language? To this question no satisfactory 
answer could be given. The books that might be recommended 
are either too large and too technical or are in method of 
treatment so different from the usual method followed in our 
circles that they were not appreciated. What was sought was 
a book that treated Reformed Doctrine, especially of a Dutch 
type, in a form that is simple and easily comprehended, and in 
a method that is in harmony with the traditional methods in 
vogue among our Reformed people. As our people American- 
ize they want the sound teachings of their ancestors in a new 
language, and it is advisable that the same terms for the ex- 
pression of religious truths be in use in our American circles as 
are employed in our Holland circles. Unity, harmony, and 
sympathy among the various parts of the same Church demand 
this. And since no work thus far meets these requirements, 
the author has felt called to attempt to furnish what he and 
others have so painfully lacked thus far. 

The professional theologian will readily see that the author 
can make no claim to originality. He gladly confesses that 
what he offers is more a compilation from various sources than 
an original scientific product. The broad field of Reformed 
Theology has been so well cultivated that a young man, writ- 
ing onlv a popular treatise, could not dare to make any claim 
of originality. The purpose has not been to write a theological 
text book, but rather to furnish a source of information for the 
average membership of our Churches. No peculiar theories 



have been prominently advanced, but the aim has been to present 
as objectively as possible the truths held and officially rec- 
ognized in the Reformed Churches. 

Instead of casting the contents of the various parts into 
the form of a discourse it has seemed most wise to employ 
questions and answers and then to extend the answers till a 
clear presentation of the subject was reached. The questions 
help to fix the mind on the precise nature of the subject, and 
they also aided the author to secure the needed quality of 
brevity. By following the usual order of Reformed Dogmatics 
the most systematic treatment was secured, and by the use of 
the index and of the subject index in the rear of the book, this 
work can be profitably used in connection with any book of 
catechetical instruction. 

No serious efforts have been made to combat the views held 
by non-Reformed teachers of religious truths; only when 
modern surroundings seemed to make it absolutely necessary, 
and when the Reformed view could be best brought out by con- 
trasting it with other views has space been given to the pre- 
sentation and refutation of other teachings. 

There is in many circles a growing laxity of seriousness in 
Christian life, and to the attentive observer this is the result and 
accompaniment of laxity in doctrine. Doctrines are the basis 
of our religious convictions. Where they are ignored or re- 
jected vagueness and indifference must result. To help save 
our growing generations from the maelstrom of indifference 
and of false teachings the author has hopefully labored to 
gather the contents of this book. 

The author wishes to acknowledge his heartiest thanks to 
Revs. J. W. Brink and H. Beets for their readiness to read his 
manuscript and for their valuable suggestions offered to him. 

Aware that imperfections of various kinds attach to this 
work it is with hesitation offered to the public. May our Lord 
and Master make the good it contains to be useful in the home 
and the class room for the culture of faith and the coming of 
his glorious kingdom. 

M. J. B. 

Grand Rapids, May 39, 1907. 



CONTENTS 



Page 

Introduction — 1 

CHAPTER I 
Sources of the Knowledge of God. 

Knowledge of God from Nature 5 

Knowledge of God from Holy Scripture 7 

CHAPTER II 

The Doctrine of God. 

God's Unity 17 

God's Essence 18 

God's Names 18 

God's Attributes 20 

The Trinity 33 

God's Works 44 

Predestination 50 

Creation 62 

Providence 78 

CHAPTER III 

The Doctrine of Man. 

Creation and Original State of Man 85 

The Covenant of Works 91 

The Fall 96 

Original Sin 100 

Actual Sin 105 

Covenant of Grace 110 



CHAPTEE IV 
The Boctrine of Christ. 



The Natures of Christ 136 

The Names of Christ 147 

The Offices of Christ 148 

The States of Christ 161 

CHAPTER V 

The Doctrine of Salvation. 

Vocation or Calling 172 

Regeneration 179 

Conversion 185 

Faith 192 

Justification 204 

Sanctification 213 

CHAPTEE VI 

The Doctrine of the Church. 

The Church 231 

Church Invisible and Visible 233 

Attributes of the Church 234 

Organization of the Church 241 

Offices in the Church 244 

CHAPTER VII 

Doctrine of the Means of Grace. 

Means of Grace and Word of God 247 

Sacraments 250 

Baptism 254 

Infant Baptism . 261 

Lord's Supper 271 

CHAPTER VIII 

Doctrine of the Last Things. 

State of the Soul after Death 284 

Second Advent of Christ 291 

Resurrection of the Dead 297 

Final Judgment and the Eternal State of all 
Creatures 300 



INTRODUCTION. 



What is Reformed Doctrine? 

Reformed Doctrine is that system of the truths of 
divine revelation, obtained from the teachings of the 
word of God, which the Reformed Churches have de- 
clared to be the expression of their faith and have as such 
embodied in their Standards. 

These Standards are the 37 articles of the Belgic or 
Netherland Confession of Faith, the Heidelberg Cate- 
chism, and the Canons of the Synod of Dordrecht, 
1618-19. 

A doctrine, also called a dogma, is not a mere con- 
jecture, or a private opinion, but it is a statement of fact 
declared by God, a formulated proposition of the teach- 
ing of the word of God on any point. 

The private opinion some one in the Reformed 
Churches may hold is not therefore Reformed Doctrine ; 
to be this, it must have been authoritatively recognized 
by the Reformed Churches, as the faith of these 
Churches. 

Is the knowledge of Reformed Doctrine very neces- 
sary for us? 

Yes, indeed. To understand and to love the Re- 
formed Church, her teachings must be known, and a 
very strong type of Christian life will result from the 
proper appreciation of the Reformed system of doctrine. 
In many circles there is a decrying of all doctrines, which 
are presented as fetters to the freedom of thought. This 
view results from a misunderstanding of the meaning 



2 



INTRODUCTION 



of doctrines; they do not limit our thought, but declare 
to us what past generations have found to be the teach- 
ing of God's word, and if we love this word, the doc- 
trines formulated by our Church will be appreciated by 
us as the expression of our own conviction, and they 
thus will be the banner of our faith. 

No thinking person lives without some idea as to 
the value of religious teachings, and for us who have 
learned the meaning of our own Church's teachings, 
they are the molding thoughts of our religious life. 

What other name is often given to the doctrines con- 
tained in our Reformed Creed? 

They are often called Calvinistic, because they were 
in the days of the Reformation first systematically ad- 
vanced by the great reformer, John Calvin. 

What is the source of Reformed Doctrine? 

The Holy Scriptures or the word of God. 

The accepted standards of the Church are not the 
source of Reformed doctrines, they are formulated state- 
ments of these doctrines, which have been obtained 
from the teachings of Scripture. 

Divine revelation has been historically and gradually 
given to the church on earth, and so the teachings of 
God on any one point are often scattered throughout 
the whole Bible. The Reformed Churches have summed 
up and systematized this teaching in their doctrines. 

Our doctrines are, therefore, binding on us, because 
they are the teachings of God's word, wherein God has 
revealed himself to us and has declared the relations of 
the creatures to himself. This divine revelation has 
made possible our systematic view of the truth. 

Do all christians accept our view of divine revelation? 

No, a difference of view as to the meaning of divine 
revelation has caused the christians to be divided into 



INTRODUCTION 



3 



various groups. There are three main groups. Prot- 
estants, Roman Catholics and Greek Orthodox. 

Among the Protestants there are again various 
bodies, as the Reformed, Lutherans, Baptists, Method- 
ists, Episcopalians, Presbyterians, etc. The principal 
Reformed Churches in this country are the German Re- 
formed, Dutch Reformed and Christian Reformed. The 
last two are both of Dutch origin. All these groups 
have certain creeds in common, known as the Eucu- 
menical creeds: the Apostle's creed, and those of Nicea, 
Chalcedon and Athanasius. Besides these, nearly every 
group or denomination has its own peculiar expression 
of faith. 

Which are the principal non-christian systems of 
religion? 

Judaism, Mohammedanism, and various forms of 
heathen religion, as Confucianism, Buddhism, Fetishism, 
etc. 

None of these know of God as revealed in Christ, 
and cannot, therefore, direct its followers in the way of 
eternal life. 

These non-christian religions are often known as 
false religions; they are a perversion of the divinely re- 
vealed religion. 

All true religion needs a condescending revelation of 
God to man. This was originally given, and has been 
preserved for us in the Bible. The heathen have lost 
this revelation, and are now wandering in darkness. The 
original desire of man for worship of God is not, how- 
ever, entirely lost, there is still a need of God and a 
seeking after him. In their darkness, different heathen 
come to different ideas of God and of the proper method 
of serving him. Usually some great mind among them 
gives direction to the popular religious life, especially if 



4 INTRODUCTION 

his teaching be in harmony with the main tendency of a 
people's character. 

All non-christian religions are unfit for world-wide 
acceptance, they are by their very nature bound to cer- 
tain localities, and will, in course of time, be discarded 
in favor of Christianity. 

What main divisions must we make in treating our 
Reformed doctrine? 

A proper treatment requires the following division : 

Chapter I — The Sources of our Knowledge of God. 

Chapter II — The Doctrine of God. 

Chapter III — The Doctrine of Man. 

Chapter IV — The Doctrine of Christ. 

Chapter V — The Doctrine of Salvation. 

Chapter VI — The Doctrine of the Church. 

Chapter VII — The Doctrine of the Means of Grace. 

Chapter VIII — The Doctrine of the Last Things. 



CHAPTER I. 



Sources of the Knowledge of God. 



Knowledge of God from Nature. 

Is there more than one source of our knowledge of 
God? 

Yes, we have a two-fold revelation of God, one given 
in nature, and the other in Scripture, sometimes known 
as a general and a special revelation. 

This two-folfd revelation is eminently adapted to 
man's need and capacit}^ that man might know some- 
thing of his God, and his will. Of course God's reve- 
lation of himself is not a full expression of himself, for 
in God is an infinite fullness of perfection, which is 
greater than God can reveal to us, and than we are 
capable of receiving. But God has given us a revelation 
of himself, sufficient for us to honor and enjoy him. 

Are there some who deny that God can be known? 

The Atheist even denies the very existence of God. 

The Agnosticist professes not to be able to know 
whether there is a God or not, he declares God is un- 
knowable. 

The Pantheist identifies God and the world. He 
claims there is no personal God who can be known by 
us as distinct from the world. 

How may the knowledge of God from nature be dis- 
tinguished? 

As innate and acquired knowledge. 

By innate knowledge, we mean a natural intuitive 



6 SOURCES OF THE KNOWLEDGE OF GOD 

impression in our souls that there is a God, so that we, 
upon first hearing of him, naturally consent to believe 
there is a Supreme Being. This innate knowledge is 
not a clear idea of God, nor is it the result of reasoning, 
it is rather the capacity to know God, and the spon- 
taneous recognition that there must be a God. This 
innate knowledge fits man for the reception of the re- 
vealed knowledge. 

The acquired knowledge is that which we have 
gained from God's revelation in nature, from all material 
things, from the laws and forces of nature, from the 
history of the past, as well as from all the intellectual 
and moral qualities in ourselves and others. 

Ps. 19:1: "The heavens declare the glory of God; 
and the firmament showeth his handiwork." 

Romans 1:19, 20: "Because that which is known of 
God is manifest in them; for God manifested it unto 
them. For the invisible things of him since the creation 
of the w^orld are clearly seen, being perceived through 
the things that are made, even his everlasting power 
and divinity." 

Acts 14:17: "And yet he left not himself without 
witness, in that he did good, and gave you from heaven, 
rains and fruitful seasons, filling your hearts with food 
and gladness." 

How do we argue to prove from nature that there is 
a God? 

1. When we behold the world with its various 
changes Ave conclude there must be a first cause to have 
produced this world, this first cause we believe to be a 
Avise, powerful, benevolent Supreme Being: God. 

2. The system, order and beauty of the world and 
all its parts, persuade us that there is an intelligent 



KNOWLEDGE OF GOD FROM NATURE 7 

Supreme Being, who governs everything according to a 
definite purpose. 

3. Our moral sensibilities, that is, our conscience, 
our sense of right and wrong, our feeling of responsi- 
bility, our fear of death, our conviction that right must 
triumph, — all leads us to the persuasion that there is 
One who has created and maintains our moral order. 

4. The irrepressible tendency in human nature to be- 
lieve in some mysterious superintending power, with 
the result that among all kinds of people there is some 
form of religious worship. 

5. The existence of the Bible can never be accounted 
for if there be no God, for its contents is beyond the 
invention of man. 

Are these arguments convincing for everybody? 

No, they do not convince those who will not or can- 
not see their force. But the existence of God and our 
faith in Him does not depend on our ability to furnish 
indisputable evidence to sinful reason of man that God 
exists. To the unbiased mind, which has no precon- 
ceived theory, it is most natural to believe that God is; 
and for the sanctified mind, which looks upon nature in 
the light of special revelation, the whole world is full 
of the glory of God. Our conviction that God is, comes 
first of all from the faith in his word, though the chris- 
tian does appreciate the above arguments. 

The revelation of God in nature does not speak to 
us of Christ, of grace and salvation. Therefore, to know 
God unto salvation, we need a special revelation. 

Knowiedge of Qod from the Holy Scriptures. 

Wherein is God's special revelation contained? 

In the Holy Scriptures, or the Bible. 

How did God g^ant us this special revelation? 



8 SOURCES OF THE KNOWLEDGE OF GOD 



Through various revelations of himself to man, and 
through inspiration of the writers of the books of the 
Bible. 

His revelation was given in various ways ; through 
dreams, visions, appearances of angels, direct communi- 
cation, inward suggestion, and by the appearance of 
Christ in the flesh. 

Heb. I :i, 2: "God, having of old times spoken unto 
the fathers in the prophets by divers portions and in 
divers manners, hath at the end of these days spoken 
unto us in his Son." 

At this point it is well to note the difference between 
revelation and inspiration. Through revelation, God 
made known himself and his truth to those whom this 
revelation was granted; through inspiration, God in- 
fallibly guided the writers of the Scriptures to write his 
revelation, and thereby to preserve it for every age. 
Sometimes revelation and inspiration was enjoyed by 
the same person, sometimes, however, revelation was 
granted to one person and later committed to writing 
by another person, inspired for this purpose. 

Was God's revelation always preserved in writing? 

No, Moses was the first inspired writer, about 1500 
before Christ. Before his time, the knowledge of God's 
revelation was preserved by tradition from one gener- 
ation to another. People were fewer in number, lived 
longer, and were less scattered, so that it was then more 
possible to preserve the truth of revelation by tradition 
than it would be now. The other inspired writers were 
Prophets, Apostles and Evangelists, who wrote the Old 
Testament in Hebrew, and the New Testament in Greek. 

What did God do in inspiring the writers of the 
Bible? 

Through the working of the Holy Spirit, he prompted 



KNOWLEDGE OF GOD FROM HOLY SCRIPTURES 9 

them to write, informed them what to write, and directed 
them in the use of the exact words required. 

II Pet. 1 :2i : 'Tor no prophecy ever came by the 
will of man ; but men spake from God, being moved by 
the Holy Spirit." 

Did the Holy Spirit cause each writer to express him- 
self in the same way? 

No, the Spirit gives to each person peculiar natural 
qualities, and he made use of each person's qualities 
when he inspired him. The writers were not mere tools 
or machines used by the Spirit, as if their minds and 
hands were used unconscious to themselves. They con- 
sciously wrote as they did, and upon all they wrote 
was the stamp of each person's peculiarity. David was 
privileged with poetical gifts, and, therefore, the Spirit 
caused him to express in poetical language the truth of 
God ; his writings are different in style from those of 
Paul, whose style is again expressive of his character. 

Why do we believe all the books of the Bible to have 
been inspired? 

1. Because of their own witness to this fact. 

II Pet. I .21 : ''For no prophecy ever came by the will 
of man, but men spake from God, being moved by the 
Holy Spirit." 

II Tim. 3:16: "Every Scripture is inspired of God, 
and is profitable for teaching, for reproof, for correction, 
for instruction which is in righteousness." 

2. Because the Jews generally in the time of Christ's 
sojourn on earth, held the view that their sacred writings 
had been produced by men divinely inspired. In address- 
ing those holding such an estimate of those writings, 
Christ never cautioned them on this account, but, on 
the contrary, sanctioned their belief. Christ as well as 
the Apostles accepted the Old Testament as the word 
of God. 



10 SOURCES OF THE KNOWLEDGE OF GOD 

Matt. 4:4: ''But he answered and said: It is 
written." 

Luke 24:27: "And beginning at Moses and all the 
prophets, he expounded unto them in all the Scriptures 
the things concerning himself." 

See Matt. 5:17, 18; 8:4; 11:10; 12:3, 5, 40, 42; 15:3, 
4, 7; 21:13, 42; 22:29, 31, 43-45; 26:24. Mark 7:6, 7, 10, 
13. John 5:39, 46; 13:18. Acts 7:38. Rom. 3:2; 4:3; 
10:11. I Cor. 15:27, 28. Gal. 3:11, 12. Eph. 4:8, 9. 
Heb. 2:8; 8:13; 12:27. I Pet. 1:10, 11. II Pet. i: 
20, 21. 

As to the Scriptures of the New Testament, Christ 
promised his disciples the Holy Spirit to lead them into 
all truth. 

John 14:26: "But the Comforter, the Holy Spirit, 
whom the Father will send in my name, he shall teach 
you all things, and bring to your remembrance all I said 
unto you." 

Luke 10:16: "He that heareth you, heareth me; and 
he that rejecteth you rejecteth me." Acts 2:4; Gal. i :8; 
I Thess. 2:13. The teachings of the apostles were not 
less divine than that of Christ himself, for they were 
guided into all truth by the Holy Spirit, who can make 
no mistake. 

3. Because of their contents and influence. 

Here we would mention the prophecies and types of 
the Old Testament, fulfilled in the New ; the mysteries of 
the holy Trinity, the union of the divine and human 
natures in Christ, the plan of salvation, and other mys- 
teries beyond the reach of human invention. Further, 
the fact that the Bible contains nothing but truth, with 
no mixture of error, and is a perfect guide for faith and 
morals, far superior to the writings of any human being. 

The contents also shows that it is a whole, a unity. 



KNOWLEDGE OF GOD FROM HOLY SCRIPTURES 11 

Written by over forty writers, during more than fifteen 
hundred years, in three languages, by men on every 
plane of social life, from shepherd and fisherman to 
kings, the books, nevertheless, form a unity. Back of 
the human hands we must, therefore, recognize the 
Master-mind of God. 

The influence of the Bible, saving, purifying and 
transforming human lives, also proves that it is the word 
of God, the instrument of the Holy Spirit. Many efforts 
have been made to destroy the Bible, but it has a 
mightier hold on the world now than ever before. 

4. Because of the testimony of the Holy Spirit to 
the heart of the believer, confirming the teaching of the 
Scriptures. 

John 7:17: "If any man willeth to do his will, he 
shall know of the teaching, whether it is of God, or 
whether I speak from myself." 

I John 5 :7 : "And it is the Spirit that beareth wit- 
ness, because the Spirit is the truth." 

By the testimony of the Holy Spirit, we mean that 
the Holy Spirit speaks to us through the Scriptures and 
by his leading of our lives, confirms the teachings of the 
Scriptures. The Holy Spirit and the Scriptures agree 
in everything, because the teachings of the Scriptures 
are originally those of the Holy Spirit. In their descrip- 
tion of the sinner, of the way of salvation, of Christian 
life, etc., the Scriptures harmonize exactly with what 
the Holy Spirit causes God's people to see and experi- 
ence in their own lives. Thus the testimony of the Holy 
Spirit confirms the Scriptures and the more the Spirit 
controls us the more will we agree with the Bible. 

For an unbeliever this argument may have little 
weight, because he is a stranger to the working of the 
Holy Spirit in his heart. 



12 SOURCES OF THE KNOWLEDGE OF GOD 

How must he, therefore, value the Bible? 

As God's word. It is not sufficient to say : God's 
word is in the Bible, because this statement leaves room 
for the idea that part of the Bible is not God's word, and 
if it is not, who will determine what is inspired and 
what is not? This would leave us no certainty. We 
recognize that not all contained in the Bible was origin- 
ally spoken by God, there are f. i., words of Satan and 
of evil men in Scripture, but the writers of the Scriptures 
were inspired to write even these down. 

Because they are God's word the Scriptures are the 
only infallible rule of faith and life, and in every sphere 
of life they must have supreme authority. 

How many books does the Bible contain? 

Sixty-six: 39 in the Old Testament, and 27 in the 
New Testament. 

The 39 of the Old Testament contain 17 historical, 6 
poetical and 16 prophetical books. The 27 of the New 
Testament contain 5 historical books, 21 epistles and i 
prophetical book. 

What do these books together form? 

The Canon — Canon means rule — and canonical books 
contain the infallible rule of faith and life. 

The Roman Catholic Church has added to these can- 
onical books, others known as Apocryphal, old writings, 
which date from a time near that of the origin of the 
canonical. The Protestant Churches have rejected these 
as not being of divine authority, because they were not 
accepted by the Jewish and early Christian church, and 
because they contain errors and statements contrary to 
the teachings of the canonical books. 

Are the Scriptures plain or obscure? 

They are plain in those things needed for salvation. 
There are mysteries in God's word, which we can know, 



KNOWLEDGE OF GOD FROM HOLY SCRIPTURES 13 



but never entirely comprehend, as the doctrine of the 
Trinity, etc. ; there are other things difficult to under- 
stand, but they are, nevertheless, plainly revealed, and 
with the illumination of the Spirit, can be imderstood, if 
we will diligently study. In the things needed for sal- 
vation the Scriptures are, however, very comprehensible 
for all of average intelligence. 

Is the careful reading and study of the Bible neces- 
sary? 

Indeed it is, for God has not revealed himself and 
the way of salvation for us in anything else as he has in 
the Bible. 

A very good custom is the reading of the Bible at 
stated times, at family worship, and at other times, col- 
lectively and individually. May our succeeding gener- 
ations continue the good custom of our forefathers in 
this respect. Our lives will then be informed, nourished, 
and strengthened by the word of God. 

It is a serious mistake to let the reading of other lit- 
erature rob us of our time and inclination to read the 
Bible. We then neglect the best, to content ourselves 
with the poorer and often the worst. 

But as we read, may we ever remember the need of 
the Holy Spirit to illuminate our minds, that we may 
appreciate the riches before us; sincere prayer must 
accompany Bible reading. 

Ps. 119:105: ''Thy word is a lamp unto my feet, and 
a light unto my path." John 20:31 ; I Cor. 2:6-16, 

When and by whom were the English translations 
of the Bible made? 

The Authorized or King James' Version was com- 
pleted in 161 1. This translation was made by fifty-four 
English scholars, who were appointed by King James 
the First. 



14 SOURCES OF THE KNOWLEDGE OF GOD 

Before this, translations had been made into English, 
the principal ones of which were those of Wycliffe, 
1382, and of Tyndale, 1526. These two translations were 
not allowed to be spread by the clergy of the Roman 
Catholic Church. Many who bought them were perse- 
cuted, and Tyndale himself was put to death as a martyr, 
while his Bibles were sought out and publicly burned. 
The Bibles of Wycliffe and Tyndale, however, had 
greatly changed public opinion, and paved the way for 
an open and free distribution of the Bible, so that only 
a few years after Tyndale's death, the Bible was first 
published by royal authority, 1539. Other versions were 
those of Coverdale, Matthews and Taverner. These ver- 
sions, as well as the later King James' Version, were 
based on Tyndale's translation. 

The King James' version has been the popular Bible 
of all English speaking people to this day. It is beauti- 
ful for its simple Anglo-Saxon and its purity of lan- 
guage. But since it was published, in the early part of 
the seventeenth century, many of its expressions are a 
little obsolete. Because of this, and particularly because 
there have been discovered more ancient manuscripts 
of the Bible than the translators of the King James' 
Version had in their day, and which are considered more 
trustworthy than later manuscripts, and also because of 
the better understanding of the original languages in 
our day, it was deemed advisable to again have a new 
version. The movement for this was started in England 
in 1870; a company of 65 English and 34 American 
scholars of various denominations began the new trans- 
lation, and finished it in 1885. This is known as the 
English revised version. 

In 1891 the American scholars of the joint committee 
published a revision, incorporating the readings and 



KNOWLEDGE OF GOD FROM HOLY SCRIPTURES 15 

renderings proposed by them, and which the English re- 
visers had not adopted in the text, but printed in an 
appendix. 

The main difference between the English and Ameri- 
can revisions are: The American version retains the 
name Jehovah instead of translating it as Lord or God. 
It is more uniform in the translation and use of other 
words. It has modernized some expressions passed over 
by the English revision, and in many cases prefers the 
readings of the King James' Version to those of the 
English revision. It is safe to say that the American 
revision is the latest and best result of Christian scholar- 
ship in translating the Bible into the English language. 

Are there any who accept another rule of faith and 
life than the Scriptures? 

Yes: 

1. The Rationalists, who teach that human reason 
is the proper guide in matters of faith and life. 

Not all, who practically are rationalists, are called 
by this name, but all who accept their own judgments 
rather than the plain teachings of Scripture are really 
rationalists. 

The Reformed believer also ascribes great authority 
to reason, but not supreme authority. Reason may 
weigh the evidence adduced in favor of any religious 
truth, must ascertain the meaning and importance of 
any statement in revelation, and may, within certain 
limits, exercise what may be called a "veto power," for- 
bidding the acceptance of teachings that are self-contra- 
dictory or are contradictory to ascertained truth. But 
reason alone is not reliable, it has been darkened by our 
fall in sin. That it is not reliable is evident from the 
hopeless position of those who arrogantly follow the 
decisions of reason: they are never agreed among them- 



16 SOURCES OF THE KNOWLEDGE OF GOD 



selves, the one spurning what the other holds dear, and 
all are ever seeking, but never rest confident in the 
positive conviction of knowing the truth. 

11. The Roman Catholic, who adds to the Scrip- 
tures : 

1. The apocryphal writings. 

2. Tradition, certain alleged teachings of 
Christ and the Apostles, not recorded, but trans- 
mitted orally and endorsed by the rulers of the 
church. 

3. Since 1870 official decisions of the Pope 
in all questions of faith and morals, 

III. The Quakers add to the Word what they call 
inner light. 

IV. Many advocates of so-called New Theology make 
much of what they term christian consciousness 
as rule of faith and life. 



CHAPTER II. 



The Doctrine of God. 



Qod's Unity. 

Is there more than one God? 

No, the Bible declares there is only one God, and 
that he is an absolute unit, incapable of division. 

Deut. 6:4: "Hear, O Israel: Jehovah our God is one 
Jehovah." 

Jas. 2:19: "Thou believest that God is one; thou 
doest well." Mark 10:19. 

Beside these positive expressions of Scripture our 
own minds lead us to conclude there is but one God. 
There must be one designing intelligence and one moral 
governor, but nothing leads us to believe that there must 
be more than one. 

Creation throughout its whole extent is one system 
presenting absolute unity of design, and hence produced 
by one designing intelligence. 

Our own feeling of responsibility to one Supreme 
Being also witnesses to the unity of the source of all 
absolute authority. 

How could there be two almighty beings? 

The belief in more than one God is called Polythe- 
ism, which is characteristic of all heathen religions. 

The belief in but one God is called Monotheism. 
Christians, Jews and Mohammedans are Monotheists. 

Wherein must this one God be known? 



18 



THE DOCTRINE OF GOD 



In his Essence, Names, Attributes, Persons and 
Works. 

We have before seen that God can be known from 
nature and from Scripture. He can be known, but not 
comprehended, for the finite can never comprehend the 
infinite, the creature the Creator. 

That we can know God is due to his condescension 
in revealing himself. 

Qod's Essence. 

What can we say as to God's Essence or Being? 

That God is a personal spiritual Being of infinite 
perfection, existing in three Persons. 

This is not intended as an adequate definition of God, 
which no one can give. 

John 4:24: ''God is a Spirit, and they that worship 
him, must worship him in spirit and in truth." 

Qod's Names. 

Why are God's names significant? 

Because they reveal something of God's perfection 
to us. God can only be known in so far as he has re- 
vealed himself to us. One manner of God's self-revela- 
tion is through his names, which declare something of 
God's attributes, his works and his relations to his 
creatures. These names are not merely words to dis- 
tinguish God from others, as our names are, but they 
to a certain extent declare who God is. Because the 
fulness of his perfection is so great, and his relations to 
his creatures so varied, God has given us several names 
of himself. These names altogether, however, do not 
sufficiently express who God is. The Infinite can not 
be revealed by a finite term. 



god's names 



19 



Which are some of the Hebrew names of God? 

Elohim — He who is to be feared. 
El— The Strong One, the Mighty. 
Adonai — My Lord, my Master. 
Eljon— The Exalted. 

Tzebaoth or Sebaoth — The Lord of Hosts. 

We give these Hebrew names, because they reveal 
so characteristically how God was known by his ancient 
people. 

Which was God's highest name in Hebrew? 

Jehovah or Jahveh. 

This name refers particularly to God's self-existence, 
his unchangeableness and faithfulness. No exact equiva- 
lent for this name can be given in our language. The 
best explanation of its meaning is found in God's reve- 
lation to Moses, in the burning bush, Ex. 3:14: "I am 
that I am." When God sent Moses to lead Israel out 
of Egypt, Moses asked the Lord: Ex. 3:13: "Behold, 
when I come unto the children of Israel, and shall say 
unto them : The Lord of your fathers hath sent me 
unto you, and they shall say unto me, what is his name? 
What shall I say unto them?" Then said God unto 
Moses, vs 14 : "I am that I am : Thus shalt thou say 
unto the children of Israel : I am hath sent me unto you." 

Notice that "I am" is present tense, not past or future. 
God did not become, nor will he become, but ever is, 
with him is an eternal present, he is ever the same, the 
unchangeable. With Jehovah there are no tenses. 
Because this name lays stress on the unchangeableness 
of God, it is used as God's covenant name, to designate 
that he is always true to his covenant promises, ever 
the same towards his people, the same towards the 
children as towards the fathers. 

Ex. 3:15: "And God said moreover unto Moses, thus 



20 



THE DOCTRINE OF GOD 



shalt thou say unto the children of Israel: Jehovah, the 
God of your fathers, the God of Abraham, the God of 
Isaac, and the God of Jacob, hath sent me unto you : this 
is my name forever, and this is my memorial unto all 
generations." 

This name is also given to Christ in Jer. 23 :6 : 
''Jehovah, our righteousness." 

What name of God is prominent in the New Testa- 
ment? 

The name Father. Matt. 6:9: "Our Father, who art 
in heaven." 

Through Christ God is a Father for his people. 

Qod's Attributes. 

What do v^^e understand by the attributes of God? 

God's attributes are the perfections of his Being re- 
vealed to us. God is infinitely perfect; in most harmo- 
nious unity all perfections are in God, his Being is in- 
finite perfection. 

We can hardly say that there are different perfec- 
tions in God, as though God were a composition of vari- 
ous parts, for in him is an absolute unity. But God's 
Being is made known to us as bearing various relations 
to his creatures, he manifests himself to us as unlimited 
in his presence, in power, in knowledge, etc. God can 
not reveal the fulness of his Being to us, but in various 
ways and at various times he manifests himself to us 
as we need to know him. Thus he manifests himself as 
the eternal, the unchangeable, the almighty Supreme 
Being. These manifestations or revelations we call 
God's perfections or his attributes. Just as a light may 
be broken in various colors, by letting it pass through 
a prism, so the unlimited perfection of God appears in 
its manifestations to us as the sum of various perfections. 



god's attributes 



21 



It will be evident to all that we can know only such 
attributes of God as he has condescended to reveal to 
us, and only so much of these as he has revealed. 

'''Various classifications have been made of God's at- 
tributes. For the sake of an orderly presentation we 
will follow the old classification of incommunicable and 
communicable attributes. 

The incommunicable includes those of which no like- 
ness has been or could have been given to man, such as 
God's independency, eternity, omnipresence and un- 
changeableness. 

The communicable includes those of v^hich there is 
a likeness in man. Man was made in God's image, and 
after his likeness, so there is a likeness of something of 
God in man, as f. i., knowledge, power, will, etc. This 
likeness is not as distinct in fallen man as it was in the 
first man in Paradise, yet by the grace of God there is 
a likeness left in us. 

Incommunicable Attributes. 

Which attributes of God must we class as incom- 
municable ? 

God's independency, simplicity, eternity, omnipres- 
ence, and immutability. 



*Note. — Dr. H. Bavinck makes a different distinction and 
classification. He does not treat of God's Names, Attributes, 
and Persons, but brings all these under God's Names, and then 
distinguishes God's Names in three classes: Proper Names, 
Essential Names, and Personal Names. Under Proper Names 
are treated the same as we have included under the names of 
God, under essential names are treated what we class as at- 
tributes, and under personal names are treated the names Father, 
Son, and Holy Spirit, in our division treated under the Trinity. 

The essential names, those of the second class, refer to the 
Essence of God as related and made known to his creatures, 
they are the perfections of God's Being as revealed to us. 

This distinction is scientifically very fine, but for the sake of 
simplicity and comprehension we follow the older and as yet 
better known classification. 



22 



THE DOCTRINE OF GOD 



What does God's independency signify? 

That God is self-existent and self-sufficient. God 
depends on no one else for his existence, but the whole 
universe depends on him. 

Acts 17 :25 : "Neither is he served by man's hands, 
as though he needed anything, seeing he himself giveth 
to all life, and breath, and all things. 

Because God is independent he is also sovereign, 
that is, to him belongs the right to govern and dispose 
of all his creatures according to his own good pleasure. 
By his power does God sustain all things in being, for 
his own glory, and all things must wait on him, their 
absolute Lord and Master; their Sovereign. 

Dan. 4:35: "He doeth according to his will in the 
army of heaven, and among the inhabitants of the earth ; 
and none can stay his hand, or say unto him, what doest 
thou?" 

Rom. II 136 : "For of him, and through him, and unto 
him, are all things. To him be the glory for ever. 
Amen." 

What does God's simplicity signify? 

God's simplicity means that in him is no composition 
of various parts, but that all in God is a unity. He is a 
Spirit of infinite perfection. In contrast to the sim.plicity 
of God we are complex, that is, composed of various 
parts, as soul and body, and our bodies are a complex 
of various elements. 

I John I :5 : "God is light, and in him is no darkness 
at all." 

What does God's eternity signify? 

God's eternity signifies that he is unlimited in the 
duration of his existence : he is without beginning, with- 
out continuance of time, and without end. God exists 
above time. We exist in time, we are temporal. The 



god's attributes 



23 



past and the future are as unchangeably present with 
God as the present. 

Time is the duration of the creature. If the creature 
were self-existent, unchangeable and unending, it would 
also be eternal. 

Upon his eternal throne God recognizes his creatures 
in their various places in time, and his actions upon his 
creatures proceed from him at the very moments pre- 
determined in his unchanging plan and purpose. 

Ps. 33:11: "The counsel of the Lord standeth for- 
ever, the thoughts of his heart to all generations." 

II Peter 3 :8 : "But forget not this one thing, beloved, 
that one day is with the Lord as a thousand years, and 
a thousand years as one day." Ps. 90:2. 

What does God's omnipresence signify? 

God's omnipresence signifies that God is not limited 
to one place, but that he is present in every point of 
space. God is even beyond the limits of space. 

Creation is billions of miles in extent, and there is 
not one inch of space in which God is not; there is not 
an atom of dust outside of his constant presence. 

God does not, however, manifest his presence alike 
everywhere. His manifestation of himself is different 
in heaven than in hell ; is different to the believer than to 
the unbeliever. 

Jer. 23:24: "Do not I fill heaven and earth? saith 
Jehovah." Ps. 139. 

What does God's immutability signify? 

God's immutability signifies that he remains eternally 
the same, is unchangeable. In God is no increase or 
decrease, no variation of purpose. 

How comforting is this fact for the believer, how 
dreadful for the ungodly! 



24 THE DOCTRINE OF GOD 

James 1:17: "With whom can be no variation, 
neither shadow that is cast by turning." 

Mai. 3:6: 'Tor I, Jehovah, change not, therefore ye, 
O sons of Jacob, are not consumed." 

Communicable Attributes. 

Which attributes of God do we class as communi- 
cable? 

God's intelligence, his power, and his will. And 
under his will we bring God's holiness, truth, justice 
and goodness. 

What is included in God's intelligence? 

God's knowledge or omniscience, and his wisdom. 

What does God's knowledge signify? 

God's knowledge is his apprehension of all truth. It 
is all-comprehensive, therefore termed omniscience. 
God perfectly knows the fulness of his own Being, as 
well as everything in his creation, and even all that is 
possible, that might be, if he wanted it to be. 

If we were to compare our knowledge with God's 
we would note quite a difference, (a.) We know things 
only through our organs of sense, sight, hearing, etc., 
God knows all things immediately, for his own mind 
has conceived their very nature, (b.) We know things 
successively, one thing after another we learn of, God 
knows eternally and at once, (c.) Our knowledge is 
fragmentary and incomplete, and in a measure transient, 
God's is complete, independent, and permanent. 

Does God know all future and contingent things? 

Indeed, he does. Ps. 139:2: ''Thou understandest 
my thought afar off." 

Does God know future things because he has himself 
determined from eternity how they should be, or does 
he know them because he has foreseen what would 
happen? 



god's attributes 



25 



He knows future things because he has determined 
what and how they shall be. God's eternal counsel 
has decided the minutest details of history, and all things 
will be as God has willed them to be. 

They who believe that man has an arbitrarily free 
will, which can and does independently decide every- 
thing for himself, without any predetermination of God, 
declare that God knows everything in the future because 
he has foreseen what his creatures would choose to do. 
God's knowledge of the future, according to this view, 
is not the result of his foreordination, but of his foresee- 
ing, and it is not God's will but that of the creature him- 
self that determines his life and actions. This view is, 
however, unscriptural and unreasonable. 

Scripture teaches that God is Sovereign, he is not 
determined by his creatures, but he determines them. 
God is independent. 

To say that God must behold the actions of men 
before he knows what they will do, and that he shapes 
his plans according to the changeable plans of men, is 
to believe that God is dependent on his creatures, and 
that in shaping his own life-course man is independent. 

Man thus becomes his own sovereign, and even de- 
cides his own eternal state, while God must adapt him- 
self to his sovereign creatures. 

In this way the King of heaven and earth would be 
governed by his subjects. This is an unscriptural and 
unworthy idea of God. 

Our view is that God has predestined the events of 
the future, according to his sovereign pleasure, and, 
therefore, he knows what is yet to come in every par- 
ticular. 

(See further discussion of this point under the head 
of God's will and predestination.) 



26 



THE DOCTRINE OF GOD 



Eph. I :ii : "In whom also we were made a heritage, 
having- been foreordained according to the purpose of 
him who worketh all things after the counsel of his 
will." 

See Acts 17:24-26, Matt. 11:25,26. 

We also asserted that the presentation, as if God 
knew the future because he could foresee what we would 
do, is unreasonable. Only that which is certain can be 
an object of knowledge, the uncertain, the probable, can 
not be an object of knowledge. If man's life is not pre- 
determined by God, it is entirely uncertain what man 
may do, for man changes as whims and notions impel 
him. 

What does God's wisdom signify? 

God's wisdom is that excellent practical use which 
God's intelligence makes of his knowledge, so that he 
reaches the highest aims by the best means. In creation 
and providence, as well as in the work of grace, God 
manifests his wisdom. Behold his wisdom in the chang- 
ing seasons, the dripping rain, the beating of your 
heart, etc. 

What does God's power signify? 

God's power is that perfection of his Being whereby 
he is able to perform all he wills. God's power is 
almighty, therefore termed omnipotence. 

Matt. 19:2: "With God all things are possible." 

God could never do anything wrong; the absolute 
perfection of his Being would prohibit this; all that is 
true and good, God can perform if he will. What is 
impossible is contrary to God's nature, and so it would 
be contrary to God's own Being to do evil, or to make a 
square circle. 

God's power is manifested, but never exhausted in 
his work; back of all God's work lies an infinite reserve 



god's attributes 



27 



©f power. God but speaks and it is, he commands and 
k stands fast. 

God works without or with means, as he chooses ; he 
is not bound to means as we are. 

How may God's will be distinguished? 

1. As faculty or power of self-determination, this 
is God's power to choose. 

2. As that which God has chosen, his choice, his 
determination, plan or purpose. 

In ourselves we also speak of will in this two-fold 
sense. At one time we speak of our will as faculty of 
our souls to choose; our will is then the power of our 
souls to desire or to decide something. At another time 
we speak of our will as that which we have willed, our 
choice, our plan or purpose. 

In God as a personal spiritual Being, his will is above 
all the faculty of self-determination; and by this self- 
determining power of his own Being, God has chosen 
what he wishes to do with his creatures. The first is 
God's will as attribute of his Being. The second is 
God's will as his purpose concerning his creation. 

How can we now describe God's will as attribute of 
his Being? 

It is that holy perfection of God whereby he seeks 
himself above all, and the welfare of his creatures for 
his own glory's sake. 

This description you will notice refers to God's will 
as faculty or power to choose. Even if God had never 
made a choice or plan to create anything, if there had 
never been any creature, God's will as power to choose 
for himself would still be that perfection in him whereby 
he seeks himself as the supreme excellence or highest 
good. God loves himself most because he is most excel- 



THE DOCTRINE OF GOD 



lent. He seeks his own glory most, because there can 
be no higher aim. 

What is now God's will as determination or choice? 

It is that determination or purpose of God concerning 
his creatures that decides and regulates what shall be, 
and how^ it shall be. 

How can we again distinguish God's will in the latter 
sense ? 

Into the will of his decree or his secret will, and the 
will of his command or his revealed will. 

What is the will of God's decree or his secret will? 

His eternal purpose according to which he works 
all things in his own due time. God has an eternal pur- 
pose concerning everything in creation. According to 
this purpose he first created and since still upholds 
and rules the world. 

This purpose of God is secret to us until it has been 
accomplished, therefore, we call this God's secret will, or 
the will of his decree. 

What is the will of God's command or his revealed 
v/ill? 

It is that which God prescribes in his word as a 
rule of our life, and unto which he demands obedience. 
This revealed will is God's law for us, the rule that must 
regulate our lives. 

We must be very zealous to know and to obey this ; 
revealed will of God. But we must not try to pry into j 
God's secret will, this attempt w^ould be contrary to the ' 
purpose of God, and cause ourselves unnecessary trouble { 
and worry. It is w^ell that we do not know what God's | 
secret will is concerning ourselves. All attempts to ■ 
know the future through fortune-tellers, mediums and 
clairvoyants is sinful. i 

Deut. 29 :29 : ''The secret things belong unto Jehovah 

I 
i 



f 



god's attributes 



29 



our God, but the things that are revealed belong unto 
us and our children forever, that we may do all the 
works of this law." 

Sorcery and clairvoyancy is forbidden in Lev. 19 :26- 
28, 31; Isa. 8:19; Mai. 3:5. 

Why do we in the list of communicable attributes 
include God's holiness, truth, justice, and goodness under 
his will? 

In describing God's will as attribute of his Being, 
we said it was : that holy perfection whereby God seeks 
himself and the welfare of his creatures for his own 
glory's sake. 

Now in our definitions of God's holiness, truth, justice 
and goodness, you will notice that through each of these 
God seeks himself and the welfare of his creatures for 
his own sake. We can, therefore, rightly say that these 
attributes are the manifestation and the way of express- 
ing his will. 

What is God's holiness? 

God's holiness is that perfection of his Being whereby 
he is separate from everything else, especially from 
sin, and that he is devoted to himself as the highest 
good. 

God is the most Supreme, above him there can be no 
one else, therefore, God is not and can not be devoted 
to anyone higher than himself, and as sin is the most 
direct opposition to God, he is entirely separate from 
and opposed to sin. God as the Holy One, hates sin. 

Our holiness is similar to God's. In so far as we are 
separate from and opposed to sin and devoted to God^ 
we are holy. 

Can you see any connection between God's holiness 
and what we have said about God's will as attribute of 
his Being? 

Is. 6 :3 : "Holy, holy, holy, is Jehovah of hosts." 



30 



THE DOCTRINE OF GOD 



What is God's truth? 

Truth, as an attribute of God, is his self-consistency, 
and the agreement of all his representations with reality. 

Within himself God is self-consistent, there is no dis- 
cord or disharmony in God, all his attributes constitute 
one harmonious unity. 

Towards his creatures God is true in that what he 
represents is in perfect agreement with reality. A false- 
hood is a disagreement between representation and real- 
ity, as to say that fire will not burn, that ice is hot. This 
truthfulness of God is the ground of our hope, if we 
believe. 

Ps. 89 134 : ''My covenant will I not break, nor alter 
the thing that is gone out of my lips." 
What is God's justice? 

God's justice is the absolute righteousness of his 
Being. 

This justice of God manifests itself to his creatures: 

1. In giving righteous laws and their impartial exe- 
cution : Rectoral justice. 

2. In giving to each moral creature his proper due 
of rewards and punishments : Distributive justice. 

3. In demanding and inflicting the adequate punish- 
ment of all sin : Punitive justice. 

An appreciation of the justice of God is very neces- 
sary. Many ignore the justice of God, especially his 
punitive justice. The theory of many is that God does 
not punish sin, he only chastises sinners for their cor- 
rection and improvement,, and when this is reached, he 
no longer inflicts suffering on the transgressors. Accord- 
ing to this theory there will be no eternal suffering of 
the wicked in the next world. This theory makes much 
of God's love at the expense of his justice, it makes the 
expression of justice only a form of benevolence. 



god's attributes , 31 

This theory is also applied to the administration of 
justice in many courts on earth, when it is presented 
that the purpose of punishing criminals is the protec- 
tion of society and the reformation of the criminal. 
Punitive justice, the infliction of punishment on the 
criminal to maintain the law, is derided, and a senti- 
mental pity for the wrongdoer aroused to prevent the 
execution of law. But this theory is wrong and perni- 
cious. 

The improvement of the transgressor is truly an im- 
portant element in the administration of justice, both 
human and divine, but it ought to be considered an 
important attendant effect rather than the main design 
of the execution of the law. 

Scripture teaches that God is just, and in justice he 
will even eternally punish the wicked who are lost. In 
this eternal punishment, God can not design the im- 
provement of the devils and the wicked, but his design 
is the maintaining of his own sovereignty. 

The deluge of the first world, the destruction of 
Sodom and Gomorrah, and Jerusalem, was not a chas- 
tisement for improvement, but rather a manifestation 
of the punitive justice of God. 

Ps. 97:2: ''Righteousness and justice are the habi- 
tation of his throne." 

Nahum 1:6: "Who can stand before his indignation? 
and who can abide in the fierceness of his anger? his 
fury is poured out like fire." 

The testimony of man's own conscience declares 
there is a difference between benevolence and justice. 
Benevolence prompts us to the promotion of happiness, 
justice prompts us to the instinctive judgment that the 
criminal must be punished. This difference in our senti- 
ments is a reflection of the difference between God's 
love and justice. 



32 



THE DOCTRINE OF GOD 



The clearest manifestation of God's justice was seen 
in the suffering of Christ, which was not first of all in- 
tended to make a favorable impression of God's love on 
the sinner, but was to satisfy God's justice by bearing 
man's sin in his stead. 

Rom. 4 :25 : "Who was delivered for our offences, 
and was raised for our justification." I Cor. 15:3. Gal. 
1 :3; 4:4. I Thess. 5:9, 10. 

Can you see how God's justice can be classed under 
his will? Does not God through his justice also seek 
to maintain his own glory and honor? 

What does God's goodness signify? 

God's goodness signifies that glorious perfection 
which above all characterizes his Being as revealed to 
us, and which he exercises toward his creatures in 
various modes according to their condition and rela- 
tion to himself. These various modes are : God's love, 
grace, mercy and patience. 

1. God's love is his goodness manifested in bestow- 
ing many blessings on all his creatures, and was espe- 
cially shown in giving to us his only begotten Son. John 
3:16. 

2. God's grace is his goodness manifested to the sin- 
ner in pardoning his guilt and granting him the fellow- 
ship of his own life and blessedness. 

3. God's mercy is his goodness manifested to his 
creatures with respect to their miseries, feeling for them 
and making provision for their relief. 

God's mercy includes his pity and compassion. 

4. God's patience is his goodness manifested in spar- 
ing the impenitent and postponing punishment. Also 
termed long-suffering. 

Ex. 34:6: "And Jehovah passed by before him, and 
proclaimed, Jehovah, Jehovah, a God merciful and 



THE TRINITY 



33 



gracious, slow to anger and abundant in lovingkindness 
and truth." 

A very proper distinction made in regard to the 
manifestation of God's goodness is to speak of common 
grace and particular or saving grace. The former is 
enjoyed by all, and is shown in the providence of God 
that checks the working of Satan, sin and death, that 
grants to all the measure of enlightenment and civili- 
zation they have, and that preserves morality and virtue 
in the world. The latter is God's special grace, that 
saves from sin unto eternal life through the working of 
the Holy Spirit. (See more of this under doctrine of 
regeneration.) 

To what should the doctrine of God's attributes lead 

us? 

To meditate on them reverently and believingly. 

God is incomprehensible, but since he has revealed 
himself, we can meditate on his divine perfection, and 
if we do this reverently, our souls will worship in sacred 
awe. 

Let us remember, the conception we have of God 
determines the character of our religion. The better our 
understanding of God, the better will be our practical 
religion. 

Rev. 7:12: "Blessing, and glory, and wisdom, and 
thanksgiving, and honor, and power, and might, be unto 
our God forever and ever. Amen." 

The Trinity. 

What is treated of in the doctrine of the Trinity? 

The revelation of God concerning the three Persons 
of the Godhead: the Father, the Son and the Holy 
Spirit. 

The knowledge of the doctrine of the Trinity will 



34 



THE DOCTRINE OF GOD 



greatly benefit us to understand who God is, for we will 
herein learn the peculiarity of each of the three Persons, 
and of their relation to each other and to us. 

Is the doctrine of the Trinity gained from the Scrip- 
tures exclusively or also from nature? 

From Scripture exclusively, it is not contrary to the 
revelation of God in nature, but it is above the revelation 
in nature. 

Many attempts have been made to prove from nature 
that there are three Persons in God, but no attempt has 
ever succeeded. 

Others have tried to illustrate their faith in the Trin- 
ity by various figures from nature, as f. i., water, vapor 
and ice, three forms in which the same elements occur; 
but these figures are very inadequate, and really illus- 
trate very little. There is nothing in nature wherein 
each form or each part of anything contains at the same 
time the whole of the object, as in God each Person pos- 
sesses the whole divine Essence, and yet the divine 
Essence exists in three Persons. This is a mystery. 

Is the fact that God exists in three Persons as clearly 
revealed in the Old as in the New Testament? 

No, as God's revelation of himself proceeded, he has 
more fully made this fact known to his people, and we 
therefore find a much more complete revelation of the 
doctrine of the Trinity in the New than in the Old Testa- 
ment. There are, however, many texts in the Old Testa- 
ment wherein more than one Person, and some wherein 
even three distinct Persons are plainly revealed, especi- 
ally when these texts are viewed in the light of the New 
Testament. 

How is the doctrine of the Trinity evident in the Old 
Testament? 

From texts wherein God speaks of himself in the 
plural number. 



THE TRINITY 



35 



Gen. 1:26: *'And God said: let us make man in our 
image, after our likeness." Gen. 3 :22. 

2. From texts wherein God and God, Lord and Lord 
are distinguished. 

Ps. 45 167 : 'Thy throne, O God, is forever and ever : 
a sceptre of equity is the sceptre of thy kingdom. Thou 
hast loved righteousness and hated wickedness : there- 
fore, God, thy God, hath anointed thee with the oil of 
gladness above thy fellows." 

Here God, that is, the Father, is said to anoint God, 
that is, the Son. 

3. From texts wherein the three Persons are ex- 
pressly mentioned and distinguished. 

Ps. 33 :6 : *'By the word of the Lord the heavens 
were made, and all the host of them by the Breath of 
his mouth." 

Word — the Son. See John 1:1-5. 

Breath of his mouth — the Holy Spirit. 

See also Isa. 48:16; 61 :i ; Num. 6:24. 

How is the doctrine of the Trinity proven from the 
New Testament? 

1. From the institution of baptism, which is to be 
in the name of the Father, the Son and the Holy Spirit. 
Matt. 28:19. 

2. From the baptism of Christ. The Son was bap- 
tized, the Father spake from heaven, and the Spirit de- 
scended as a dove. Matt. 3:16, 17. 

3. From the apostolic benediction. See H Cor. 
13:14. 

Without quoting further special proofs, we may say 
the whole teaching of the New Testament presupposes 
and is built on the doctrine that there is one God exist- 
ing in three Persons, and the plan of salvation can not 
be understood unless this doctrine be recognized. 



36 



THE DOCTRINE OF GOD 



See Acts 2:33; John 14:16, 17; I Pet 1:2, 
How can we shortly formulate our faith in the 
Trinity? 

In the following propositions : 

1. There is but one God, and this one God is indi- 
visible. 

2. In this one God there are three Persons : Father, 
Son and Holy Spirit. 

3. Between these three Persons there is a personal 
distinction ; that is, each one is personally distinct from 
the other two Persons by some peculiai personal prop- 
erty. And between them, there is mutual love, and 
counsel, and co-operation. 

4. The Being of God is not divided among the three 
Persons, as though each had a part of the Being of God, 
but each Person exists forever with the other two Per- 
sons in the Being of God, and yet each Person possesses 
the whole Being, and all the divine attributes are com- 
mon to each of the three Persons. In God there is only 
one Being, one intelligence and one will, and still the 
three Persons exercise this one intelligence and will. 

5. In the order of their existence and operation, 
there is distinction : (a.) Of existence, in so much that 
the Father is neither begotten by nor proceeds from the 
other Persons; while the Son is eternally begotten by 
the Father, and the Spirit eternally proceeds from the 
Father and the Son. (b.) Of operation, in so much that 
the first Person sends and operates through the Second, 
and the First and the Second operate through the Third. 

What is meant by personal property? 

That distinctive feature that characterizes each Per- 
son in his relation towards the other Persons. 

That there are personal properties in each Person is 
evident from the names, Father, Son and Holy Spirit. 



THE TRINITY 



37 



These names do not express that one Person is older 
or superior to the other, but they reveal the order of 
existence, and the relation of the three Persons toward 
one another. 

What is the personal property of the Father? 

Paternity: that he as Father exists of himself, he is 
not begotten by another, and he eternally generates the 
Son, and with the Son sends the Holy Spirit. 

John 5:26: "For as the Father hath life in himself, 
even so gave he to the Son to have life in himself." 

What is the personal property of the Son? 

Filiation : that he eternally is begotten of the Father, 
and with the Father, sends the Holy Spirit. 

The Father, by necessity of his nature, not by choice 
of will, eternally begets the second Person of the Trinity. 
Notice the Person not the Being is begotten. 

Ps. 2 :7 : *T will tell of the decree : Jehovah said unto 
me, thou art my Son ; this day have I begotten thee." 

John I :i8: **No man hath seen God at any time; the 
only begotten Son, which is in the bosom of the Father, 
he hath declared him." 

What is the personal property of the Holy Spirit? 

Procession : that he proceeds from the Father and 
the Son. 

John 15 :26: "But when the Comforter is come, whom 
I will send unto you from the Father, even the Spirit 
of truth, which proceedeth from the Father, he shall 
bear witness of me." Gal. 4:6. 

Notice the Spirit is sent by the Son and proceeds 
from the Father, thus the Father and the Son forever 
cause the proceeding of the third Person. 

Is Jesus of Nazareth the only-begotten Son of God? 

Yes, for the Scriptures plainly teach that to him 
belong divine names, attributes, works and honor. 



38 



THE DOCTRINE OF GOD 



Names: John i :i ; Acts 20:28; Rom. 9:5; I John 
5:20. 

Attributes : 

Immutability: Heb. 1:11,12; 13:8. 

Eternity: John 1:2; 8:58; 17:5; Rev. 1:7, 17, 18. 

Omnipresence: John 3:13; Matt. 18:20; 28:20. 

Omniscience: Matt. 11:27; John 2:23-25. 

Omnipotence: John 5:17; Heb. 1:3; Rev. 1:8. 
Works : 

Creation: John 1:3, 10; Col. 1:16, 17. 
Providence: Heb. 1:3; Matt. 28:18. 
Judgment: II Cor. 5:10; Matt. 25:31, 32. 
Miracles: John 5:21, 36. 
Works of Grace: John 10:28; 16:7, 14. 
Honor : 

Baptized in his name: Matt. 28:19. 
Blessed in his name: II Cor. 13:13. 
Believed in: John 3:16; 14:1. 

(For further proof that Jesus is the Son of God, see 
chapter on the natures of Christ.) 

Is the Holy Spirit God and a divine Person? 

Yes, this is the plain teaching of Scripture. 

In the fourth century certain parties taught that the 
Holy Spirit was a creature. Later in the sixteenth 
century, Socinus taught that the Holy Spirit Avas the 
divine energy or power when exercised in a certain way. 
This is yet the opinion of all modern Unitarians. But 
Scripture teaches that the Holy Spirit is God, that he is 
a divine Person, and not merely the impersonal energy 
of God. 

As to the Son, so also to the Spirit, are divine names, 
attributes, works and honor ascribed, proving that he is 
a divine Person. 



THE TRINITY 



39 



Names : 

Acts 5:3, 4; Exod. 17:7; Heb. 3 7-ii- 
Attributes : 

Omnipresence: I Cor. 12:13. 

Omniscience: I Cor. 2:10, 11. 

Omnipotence: Luke 1:35; Rom. 8:11. 
Works : 

Creation: Gen. 1:2; Ps. 104:30. 
Miracles: Matt. 12:28; I Cor. 12:9-11. 
Honor : 

Baptized in his name: Matt. 28:19. 
Blessed in his name: II Cor. 13:13. 

That the Holy Spirit is not the divine power, but is 
himself a divine Person, is evident from the fact that 
Christ everywhere speaks of the Spirit as a Person. 

John 14:16, 17: ''He shall give you another Com- 
forter, that he may be with you forever." The Holy 
Spirit is another than Jesus, therefore, a Person. 

The name Comforter designates the Holy Spirit as 
a Person. It is, therefore, very sinful to speak of the 
Holy Spirit as it. 

Is it necessary to lay emphasis on the doctrine of the 
divinity of Christ and of the Holy Spirit? 

Yes, very necessary. Between us and the Unitarians, 
who deny these doctrines, the distance is measureless. 
If Christ is a creature, and the Holy Spirit is not God, 
we who worship them are idolators, while if Christ and 
the Holy Spirit are God, the Unitarians are committing 
a terrible sin in rejecting these doctrines. 

Also upon our view of the meaning of Christ's death, 
and of the plan of salvation, our idea of the divinity 
of Christ and of the Holy Spirit will have controlling 
influence. If Christ was only a man, his death could not 
atone for sin. 



40 



THE DOCTRINE OF GOD 



Fallen man needs a triune God, to draw, to redeem, 
to sanctify him. 

Rom. 8 :g : "But if any man hath not the Spirit of 
Christ, he is none of his." 

John 6:44: ''No man can come unto me, except the 
Father that sent me drav/ him ; and I will raise him up 
in the last day." 

Who deny that the Holy Spirit also proceeds from 
the Son? 

The Greek Church, which teaches that the Spirit 
proceeds only from the Father. 

Against this idea are the facts that: 

1. The Spirit is called the Spirit of Christ, and of 
the Son. Gal. 4:6; Phil. 1:19. 

2. The Son also sends the Holy Spirit. John 14: 
16, 26. 

Is there any distinction in the relation wherein each 
of the three Persons stands to the creatures? 

Yes, each Person has a peculiar relation towards the 
creatures. 

The Scriptures ascribe certain relation and certain 
work more prominently to the one Person than to the 
other. This does not mean to say that in all work of 
God in his creation the three Persons do not co-operate, 
as they certainly do, but that one Person is more promi- 
nent in certain work and relation toward us than the 
other. 

What work is especially ascribed to the Father? 

1. The devising of the plan of salvation, and the 
giving of the Son to carry out this plan. 

John 3 :i6: "For God so loved the world, that he gave 
his only begotten son." 

2. The work of creation and of providence. 

I Cor. 8:6: "To us there is but one God, the Father, 



THE TRINITY 



41 



of whom are all things, and we in him ; and one Lord 
Jesus Christ, by whom are all things, and we by him." 

3. The representing and maintaining of divine jus- 
tice towards the sinner. The Son as our Savior is, there- 
fore, said to satisfy the Father in the work of redemp- 
tion, because the Father maintains the justice of God, 
which the sinner has violated, and which Jesus by his 
obedience in man's stead satisfies. 

Matt. 26:39: "My Father, if it be possible, let this cup 
pass away from me : nevertheless, not as I will, but as 
thou wilt." 

What work is especially ascribed to the Son? 

1. Particularly the work of redemption, he became 
our surety in the eternal counsel of peace, and he carries 
out the work of salvation for his people. 

John 17:4: "1 glorified thee on the earth, having 
accomplished the work which thou hast given me to do." 
Isaiah 53:10, 11, 42. 

2. He is also prominent in creation, he is the Word 
by whom all things were made, John 1. The Father 
created through the Son. 

What is the particular work of the Holy Spirit? 
The completing of the work of the Father and the 
Son, both in nature and in grace. 

1. In the work of creation, the Spirit was especially 
the Author of life, of form and beauty in the world. 
Therefore, it is said the Spirit of God moved (or was 
brooding) upon the face of the waters. Gen. i :2. 

In the beginning, and ever since, the Holy Spirit pro- 
duces and preserves life in all its varieties, in plant and 
animal and man. 

2. The endowing of man with natural talents and 
gifts for sciences and arts is also of the Holy Spirit. 

3. The anointing and the equipping of men for 



42 



THE DOCTRINE OF GOD 



special offices, as prophets, priests and kings, apostles, 
pastors and teachers. 

4. The gathering together and the formation of the 
true church of Jesus Christ. 

5. The applying to the members of the spiritual 
church of all the benefits that Christ has gained and 
bestows upon them, as regeneration, conversion, sanc- 
tification and glorification. 

6. The Holy Spirit also prepared and fitted the 
human nature of Christ for redeeming sinners, so that it 
could fully co-operate with his divine nature. His 
human nature was conceived by the Holy Spirit, and he 
was led and filled by the Spirit in his whole ministry. 

Why is the Spirit called the Holy Spirit? 

Because he is the Author of all holiness in the world. 
He aims at beauty in the physical world, and at holiness 
in the moral world. 

What heresies have been advocated in regard to the 
Trinity? 

The principal ones were the following: 

1. The Sabellian theory. Sabellus, a presbyter of 
Ptolemais, Egypt, in the middle of the third century, 
maintained that the names Father, Son and Holy Spirit 
were only dift'erent forms of manifestation to us of one 
and the same divine Being, not dift'erent Persons in the 
Godhead, only various forms of manifestations. 

2. The Arian theory. Arius, a presbyter of Alex- 
andria, first part of fourth century. He maintained that 
the Godhead consists of only one eternal Person, who 
in the beginning, before the creation of the world, cre- 
ated in his own image, a super-angelic being, his only 
begotten Son, who is the head of God's creation and by 
whom also he m.ade the world. The first and greatest 
creature thus created by the Son was the Holy Spirit. 



THE TRINITY 



43 



In the fulness of time this Son became incarnated in the 
person of Jesus of Nazareth. 

This theory makes both the first and second Person 
to be only creatures. 

3. The doctrine of the Tritheists, who held there 
were three Gods. Latter part of the sixth century. 

4. The modern Unitarian theory. The Unitarians 
believe in one God, whom they call Father, but not in a 
Trinity of Persons in the Godhead. They believe that 
Jesus is a Son of God, not that he is the Son of God. 
They recognize him as a great teacher of spiritual truth, 
and the example of a noble life, but he is not considered 
equal with the Father. They do not worship Christ, 
but claim to follow him, and they have no need of a 
Mediator between God and man. They also hold that 
all men are alike God's children, they deny the fall of 
man, the depravity of human nature, and the sacrificial 
atonement of Christ. 

Modern Unitarianism finds its beginning in the days 
of the Reformation, and was widely spread in Poland 
by two Italians, Laelius and Faustus Socinus, and in 
France by a Spaniard, Micael Servetus. From there it 
spread to England, whence it has been brought to this 
country. 

At what Councils of the early church were the true 
doctrines concerning the Trinity formulated? 

At the Councils of Nicea, A. D. 325, and at Constan- 
tinople, A. D. 381. Mainly through the influence of 
Athanasius the Council of Nicea condemned the Arian 
theory, and the following creed was formulated : "We 
believe in one God, the Father almighty, the Maker of 
all things visible and invisible, and in one Lord Jesus 
Christ, the Son of God, only begottten, begotten of the 
Father that is of the Essence of the Father, God of God, 



44 



THE DOCTRINE OF GOD 



Light of Light, very God of very God, begotten and not 
made, consubstantial with the Father, by whom all 
things were made, Vv^hether in heaven or earth, who for 
us men and for our salvation came down from heaven, 
and was incarnate and becamie man, suffered and rose 
again on the third day; ascended into heaven, and vv^ill 
come to judge the living and the dead. And we believe 
in the Holy Ghost." 

Is the doctrine of the Trinity a mere doctrinal theory 
or is it of great practical value? 

It is a doctrine of profound practical importance. The 
God of our salvation is the triune God, whom to know 
is life eternal. Every other conception of God presents 
a false view of God to the mind and conscience. The 
whole plan of salvation is founded on this doctrine. 
Justification, sanctification and every, part of salvation 
is only understood in the light of the revelation that 
in God are three Persons. Trinitarians and Unitarians 
worship different Gods, and for us there can be no 
religious fellowship with those who deny the doctrine 
of the Trinity, unless we commit treason. 

God's Works. 

¥/hat is treated of under the heading of God's works? 

1. God's eternal decrees. 

2. God's work in creation and providence. 

Why are God's decrees here treated? 

Because they are the beginning of God's work. 

Is. 46:9, 10: 'T am God and there is none like me; 
declaring the end from the beginning, and from ancient 
times things that are not yet done, saying: My counsel 
shall stand, and I will do all my pleasure." 

Eph. i:ii: ''Having been foreordained according to 



god's works 



45 



the purpose of him who worketh all things after the 
counsel of his will." Ps. 139:16, 17. 
What are God's decrees? 

The eternal purpose of his v. ill concerning everything 
that is to be and is to occur. 

We use the word purpose in the singular to define 
the plural word decrees in order to bring out that God's 
decrees are all inseparably joined together so as to con- 
stitute a unit. They are as a web, every thread of which 
is connected with every other, and they all aim at one 
great end: the glory of God in his work. 

What are the decrees of God called in Scripture? 

God's will, pleasure, counsel, choice, purpose, election, 
foreordination. 

Ps. 33:11; Jer. 23:18; Is. 49:8; 53:10; Rom. 8:28; 
9:11. 

What is the nature of God's decrees? 

They are eternal, free, all-comprehensive, efficacious, 
and unchangeable. 

In what sense are God's decrees free? 

They are free in the sense that in decreeing God 
was actuated solely by his own good pleasure. God was 
not constrained by anything outside of himself, but he 
acted consistently with the perfection of his own nature. 

What do we mean that God's decrees are all-compre- 
hensive ? 

That they include everything, even the minutest de- 
tails of everything that exists and that occurs. 

Matt. 6:26: "Behold the birds of the heaven, that 
they sow not, neither do they reap, nor gather into 
barns; and your heavenly Father feedeth them." 

If God has determined everything, does not that take 
away the free agency of man? 

This question is ever asked when the fact that God 



46 



THE DOCTRINE OF GOD 



has determined everything is confessed. Many declare 
that God's universal and all-comprehensive decree and 
man's free will are incompatible, and that if God has 
decreed ever3^thing, he must be the Author of sin. 

The old Pelagians and later Arminians, in their effort 
to maintain the free agency of man denied the all-com- 
prehensiveness of God's decrees. 

The Pelagians simply ignored all faith in God's de- 
crees. The A_rminians spoke of a conditional decree, by 
which they meant that God had decreed that an event 
should happen upon the condition that some other event, 
possible, but uncertain, (because not determined) should 
actually occur. Thus God has decided to save those who 
believe, they declare, but whether a person would believe 
or not, is not determined by God. That w^as left to 
man's free will. God decreed to save on condition that 
man repent and believe, therefore, the decree to save 
anyone is called a conditional decree. 

This is today the teaching of Arminian Methodism, 
and of a great many other branches of Protestantism. 

All who profess to believe in God's foreknowing or 
foreseeing, but not in his foreordination, and who teach 
that man has yet a free will for good or evil, must come 
to deny the all-comprehensiveness of God*s decree. 

How can we meet those who do not believe that God 
has determined everything that shall occur? 

First we will prove that God's decrees are absolutely 
all-comprehensive. 

Secondly, we will answer the objections raised 
against this doctrine. 

I. Scripture teaches: 

a. That the whole system of the world is em- 
braced in the divine decree. 

Acts 17:26: "He made of one every nation of men 



god's works 



47 



to dwell on the face of the earth, having determined 
their appointed seasons, and the bounds of their habi- 
tation." Eph. I III. 

b. That the good and evil deeds are both in- 

cluded in God's decrees. 
Acts 2 122, 23 : "J^sus Christ ❖ ^ * being 
delivered up by the determinate counsel and foreknowl- 
edge of God, ye by the hand of lawless men did crucify 
and slay." Acts 4:27, 28. 

c. That God has determined the end as Avell as 

the means, and the means as well as the end. 
Ends and means are inseparable. 
Gen. 50 :20 : "And as for you, ye meant evil against 
me; but God meant it for good, to bring to pass, as it 
is this day, to save much people alive." 

d. That no event is isolated. If one event is 

determined all connected events must also 
be determined with it. 
Matt. 10:29, 30: "Are not two sparrows sold for a 
penny? and not one of them shall fall on the ground 
without your Father: but the very hairs of your head 
are all numbered." 

This teaching of Scripture is most reasonable: 
As a Being of infinite wisdom, God in originating the 
world must also have pre-determined the outcome of 
what he originated. To start such a stupendous system 
without deciding the issue of it all would mean reckless- 
ness and not wisdom. 

11. Our answer to objections : 

a. First objection raised is that if God has de- 
creed all that is to occur, man is no longer 
free, he can not decide his own course, and 
is therefore not responsible. 
To this objection we reply that God's decree has in- 



48 



THE DOCTRINE OF GOD 



deed made certain Avhat will occur, there is no luck 
or chance or accident for God, but absolute certainty, 
because God has predestined all things. 

But that things are certain does not mean that God 
robs man of his liberty. Certainty and liberty are not 
incompatible. 

If God took away man's liberty to choose for himself 
it would mean that he constrained and forced man to 
do something against his own will and nature, but this 
God does not do. God so influences the nature and will 
of man that he freely carries out the eternal plan of God. 

There is a hidden and mysterious influence of God 
directing our inner lives, which is in full harmony with 
our own nature, and is in no way a forcing of ourselves 
against our wills. We are free, we are not forced, and 
we are not mere machines, and yet while we freely act, 
God carries out through us his all-comprehensive plan. 

We must acknowledge there is a mystery here we can 
not fully understand, but it is revealed as a fact, and, 
therefore, we believe, though we cannot fully compre- 
hend and explain. 

In regard to the salvation of man we can not believe 
in a conditional decree, as though God waited for man 
to accept or reject salvation, and then suited his actions 
to man's decree. 

God is Sovereign, and in the administration of his 
government, God is not determined by the uncontrolled 
actions of his creatures, but rather is God free in the 
execution of his plans, he acts in every detail according 
to his good pleasure and the counsel of his will. 

They who believe in a conditional decree always 
teach that it is by faith that man accepts the first begin- 
ning of salvation, and that faith is the free act of man's 
will, but Scripture teaches that faith is a gift of God, 



god's works 



49 



and that as many as God hath foreordained he hath also 
called. God's work ever preceeds man's work. 

Acts 13:48: "And as many as were ordained to 
eternal life believed." 

Second objection raised is that if God's decrees are 
all-comprehensive, God is then the Author of sin. 

This we indignantly deny. God is never the cause of 
sin, he is holy, forbids and punishes sin. 

God has allowed sin to enter the world, and still 
allows it to continue, but he does not cause it. The 
reason why God allows sin is a mystery, and it is a 
mystery to all, no matter what idea we have of God's 
decrees. Even they who deny every reference to any 
plan of God cannot understand why God should allow 
sin to continue in the world. All that any one can say is 
that God allows it to his own glory. 

What do we mean that God's decrees are efficacious? 

That they can never be resisted, and are always in- 
fallibly executed, 

Dan. 4:35: "He doeth according to his will in the 
army of heaven, and among the inhabitants of the earth ; 
and none can stay his hand, or say unto him what doest 
thou." Matt. 16:21. Luke 18:31-33. Acts 2:23. 

What should be the effect of believing that God has 
foreordained all events? 

1. Humility of heart, in view of the fact that God 
is Sovereign and we dependent creatures. 

2. Recognition of God's will in everything, making 
us thankful in prosperity, patient in adversity, and trust- 
ful for the future. 

3. Encourage us in the use of all available and in- 
telligent means to reach desired ends. If there were 
not an established connection between means and ends, 
we could not have any certainty; we might do a certain 



50 



THE DOCTRINE OF GOD 



thing, expecting a certain result, but instead of reaching 
this result we would be bitterly disappointed by reach- 
ing another result. Now if we obey the revealed will 
or law of God, we feel certain we shall prosper, for God 
has determined the end, the result of our means. 

4. Hope and confidence as touching the triumph of 
truth and right, seeing that God, and not chance nor 
fate, nor Satan, nor any mere creature rules the des- 
tines of all things. 

What do we call that decree of God that has deter- 
mined the eternal destiny of his rational creatures? 

Predestination : Including two parts : gracious elec- 
tion of some to eternal life, and most righteous repro- 
bation of the rest. 

Predestination. 

What do we understand by predestination? 

It is the eternal counsel of God, whereby he has de- 
termined the eternal destiny of all mankind, and includes 
two parts : the sovereign election of some to eternal life 
through Jesus Christ, and the most righteous reproba- 
tion of the rest for their sins. Predestination, therefore,, 
is a general term that includes two parts : election and 
reprobation. 

The doctrine of predestination has been fiercely 
assailed from the days of the Apostle Paul to the present, 
and has been the cause of bitter controversies in the 
Christian Church. There are especially two opposite 
opinions on this subject, held by the Arminians and the 
Calvinists. 

We will first state the two views, and then explain 
the biblical ground of the doctrine of predestination. 

THE ARMINIAN VIEW. 
The Arminians, so-called from their leading repre- 



PREDESTINATION 



51 



sentative, Jacob Arminius, a Dutch professor (1609), 
teach that God has eternally predestinated certain per- 
sons to eternal life, whom he foresaw would repent, and 
believe and persevere to life and salvation. 

The ground of election is, therefore, a foreseen repen- 
tance and faith. This view of election accompanies the 
theory of a universal atonement — that is, that Christ has 
offered a sufficient sacrifice for all mankind, but it be- 
comes efficient only for such as have faith and believe in 
him. 

According to this view, the reasons why some are 
saved and others not, is that some, by the act of their 
free will, believe, and others do not. Man himself, and 
not the sovereign pleasure of God determines his eternal 
future. 

THE CALVANISTIC VIEW. 
The Calvinists, so-called from their leading repre- 
sentative, John Calvin, the great French Reformer, teach 
that God has, according to the sovereign good pleasure 
of his will elected some of humanity to eternal life, and 
has most righteously reprobated the rest to eternal con- 
demnation. 

The ground of election is according to this view not 
the foreseen faith of the persons elected, but the sover- 
eign good pleasure of God. 

In reply to the question why some are saved and 
others are not, the Calvinist answers, because God has, 
to the honor and glory of his name, chosen some to eter- 
nal life and also ordained the means of their salvation, 
while he has left others in the misery sin has brought 
upon them. 

What are the two elements involved in the doctrine 
of reprobation? 

First, the negative element, that God has passed over 



I 



52 



THE DOCTRINE OF GOD 



those not chosen, in refusing to elect them to eternal 
life; second, the positive element, that they are by God 
condemned to eternal misery. 

In respect to its negative element, reprobation is 
simply sovereign, since those passed over were no worse 
than those elected, and the simple reason, both for the 
passing over and the choosing, was the sovereign good 
pleasure of God. 

In respect to its positive element, reprobation is 
judicial, because God inflicts misery only as the righteous 
punishment of sin. 

Is there beside the regular Arminian and Calvinistic 
view, yet another theory of predestination? 

Yes, that termed by its advocates the ''Theory of 
National Election." This is the theory that the only 
election spoken of in the Bible consists of the divine 
predestination of communities and nations to the knowl- 
edge of religion and the external privileges of the gospel. 
God, they say, has shed gospel light on some parts of 
the world and left the remainder in darkness. He has 
elected some to the enjoyment of Christian privileges, 
while others are in a state of heathenism. This election 
does not secure salvation, though it confers great ad- 
vantages on those who are the subjects of it. This view 
is really Arminian, since it makes salvation depend on 
man's fulfilling the condition of being a faithful follower 
of christ. 

What are the grounds for the Calvinistic view of 
Predestination? 

I. The plain teachings of Scripture directly affirm 
the doctrine of Predestination. 

Eph. 1:4, 5 : "Even as he chose us in him before the 
foundation of the world, that we should be holy and 
without blemish before him in love ; having foreordained 



PREDESTINATION 



53 



us unto adoption as sons through Jesus Christ unto him- 
self, according to the good pleasure of his will." 

II Tim. I :g : "Who saved us, and called us with a - 
holy calling, not according to our works, but according 
to his own purpose and grace, which was given us in 
Christ Jesus before times eternal." 

Rom. 8:28-30: "And we know that to them that love 
God all things work together for good, even to them that 
are called according to his purpose, for whom he fore- 
knew, he also foreordained to be conformed to the image 
of his Son * and whom he foreordained, 

them he also called * * * " 

Rom. 9:11-13: "For the children being not yet born, 
neither having done anything good or bad, that the pur- 
pose of God according to election might stand, not of 
works, but of him that calleth, it was said unto her, "the 
elder shall serve the younger." Even as it is written, 
"Jacob I loved, but Esau I hated." 

Vs. 15: "For he saith to Moses, I will have mercy 
on whom I have mercy, and I will have compassion on 
whom I have compassion. Vs. 16: "So then it is not 
of him that willeth, nor of him that runneth, but of God 
that hath mercy." 

See I Pet. i : i ; I Thess. 1:3, 4. 
2. The doctrine of predestination follows from the 
fact that God's decrees are all-comprehensive. (See 
former Chapter.) God notices the fall of a sparrow. 
He numbers the hairs of our head. Every good and 
perfect gift comes from him. He controls all the acts 
of men, giving faith, and working in us to will and to do 
according to his good pleasure. If he regulates our tem- 
poral life, does he not determine our eternal destiny? 
What is this life but a preparation for the eternal? 

3. Predestination follows from the doctrine of God's 



54 



THE DOCTRINE OF GOD 



sovereignty. To the question who decides our lot, we or 
God? we answer, God. He is Sovereign, and all things 
exist through him and unto him. God does not depend 
on our willingness to come unto him, for then he were 
not Sovereign. 

4. Predestination follovvs from the scriptural doc- 
trine of the impotence of man in trespasses and sins, 
and from the need of regeneration. Man is dead in 
trespasses and sins, he cannot and v/ill not come unto 
God, and choose to live a holy life. Therefore, the need 
of regeneration, whereby he is made alive unto God and 
good works. But in regeneration man is entirely pas- 
sive, God gives him a new heart. God begins the work 
of salvation in one who is an enemy of true holiness. 
God is always first in the work of grace, according to his 
eternal purpose. We love him, because he first loved us. 

5. Predestination follows from the scriptural doc- 
trine of particular atonement. Christ has died for his 
people, and these constitute the members of his spiritual 
body. The spiritual body of Christ is formed according 
to God's fixed plan. But if it were dependent on man's 
choice to form the body of Christ it were altogether 
uncertain whether it would ever be completed and how 
it would be formed, it were then merely accidental. 
Scripture teaches Christ died for his people, that he 
prays for those the Father gave him, and that the saints 
are elect in him. 

(For discussion of particular atonement, see Priestly 
Office of Christ.) 

6. Predestination follows from the doctrine of the 
perseverance of the saints. God brings eternal life to 
man and preserves it in him. It is not left to man to 
accept and to continue in grace, nor is it true that God 
brings salvation to man and that man must then pre- 



PREDESTINATION 55 

serve it himself. The saints are regenerated and after 
that continued in christian life by God, and God oper- 
ates according to his eternal purpose. 

(For discussion of perseverance of saints, see Sancti- 
fication.) 

What objections are made against the doctrine of 
Predestination? 

1. That it represents God as dealing unjustly. 
But this is not the case. It would have been just for 

God to have left the world to perish in sin. If this be 
so, who shall challenge God's right to have mercy on 
as many as he pleases. 

This same objection was made in Paul's day. Rom. 
9:14. Paul answers, not by trying to defend God's 
actions, but by asserting that God claims the right to 
have mercy on whom he will have mercy, Vs. 15, and 
by illustrating how God exercises the right to have mercy 
and to harden whom he will, Vs. 17. 

Man who has forfeited and lost all his rights can 
never claim that God deals unjustly. If man had just 
claims, it were otherwise. 

2. That it takes away human liberty and responsi- 
bility. 

This objection was also urged in Paul's day. Rom. 
9:19. Paul answ^ers this objection without trying to 
satisfy human reason, he simply : i . Asserts God's sover- 
eignty as Creator and man's dependence as creature; 
2. Asserts the just exposure of all men alike to wrath 
as sinners. Rom. 9:20-24: "Nay, but, O man, who art 
thou that repliest against God? Shall the thing formed 
say to him that formed it, why hast thou made me thus? 
Hath not the potter power over the clay of the same 
lump to make one vessel unto honor and another unto 
dishonor? What if God, willing to show his wrath and 



56 THE DOCTRINE OF GOD 

to make his power known, endured with much long-suf- 
fering the vessels of wrath fitted to destruction, and that 
he might make known the riches of his glory on the 
vessels of mercy which he had afore prepared unto 
glory?" 

3. That it makes the use of means unnecessary. 

Popularly stated : "If I am. to be saved, I shall be 
saved no matter what I am ; if I am to be lost, I shall be 
lost, do what I may." 

This objection arises from the mistake of not seeing 
that God's decree embraces every event, that he fore- 
ordained the means as well as the end. If God decrees 
to save a soul, he decrees that he shall hear, heed and 
believe the gospel. In like manner, if God decrees that 
there shall be an abundant harvest, he decrees that the 
farmer shall prepare the soil, sow the seed, and that 
favorable influences shall combine to produce the result. 

God has determined the age we will reach, but none 
would be foolish enough to say; "I am to reach a certain 
age, do what I may, and, therefore, I will no more eat 
and in every way neglect my health." In spiritual 
affairs as well as in natural affairs, it is our business to 
use the means in expectation of God's blessing upon our 
efforts to reach the desired end. 

Is the doctrine of the particular election of some con- 
sistent with the general offer of the gospel to all? 

Yes, indeed it is. The gospel offers salvation to all, 
and promises that whosoever will come shall not be 
cast out. 

The non-elect may come if they will. The decree of 
election puts no barrier in their way; any one will be 
saved if he accepts the gift of God in Jesus Christ. 

God is sincere in offering salvation to all, but he 
leaves the non-elect to follow the sinful tendency of their 



PREDESTINATION 



57 



hearts, while he makes the elect willing to believe and 
obey. 

Furthermore there is no way of knowing who are 
elect and who are not, therefore, the gospel and the min- 
isters of the gospel must appeal to all alike. 

(For further discussion on this point, see doctrine of 
External Calling.) 

What objection have we against the Arminian view of 
election ? 

1. It is unscriptural. They teach that God has 
chosen some because of a foreseen faith which they 
would exercise in accepting salvation. But faith itself 
is a gift of God. Scripture teaches faith is the result of 
election, not its cause. God elects us that we may 
believe, not because we believe. II Tim. i :g. 

2. All the arguments we have brought forth in favor 
of the Calvinistic view are squarely against the Arminian 
view. 

3. It does not avoid the difficulty which Arminians 
see in the Calvanistic system. They call our view hard, 
eruel and devilish, but their view is no less hard. It is 
just as hard to believe that God foreknew some would 
reject salvation and go on in sin, when God might have 
prevented it, as to believe that God has chosen some to 
eternal life and others not. 

The Reformed view is not hard in the sense of cruel, 
but the facts of heaven and hell, eternal weal and woe, 
are hard facts, immense realities, an awful contrast. Why 
they are as they are, we seek not to explain, but we rest 
in the will of God, the Holy Sovereign. 

4. All evangelical Christians of every theological 
view are practically Calvinists when they come to com- 
mune with God. All the prayers and hymns of Christians 
breath the spirit of Calvinism. They all pray that God 



58 



THE DOCTRINE OF GOD 



may make men repent and believe. If the reason one 
believed and the other did not was in man's free will, 
we ought to pray men to make themselves different. But 
all pray that God may change men, and give him the 
honor when it is done. 

Do the Scriptures speak of any election of others 
beside man? 

Yes, of the election of Christ and of the angels. 

In what sense is Christ elected? 

I Pet. I :20, declares that Christ was foreknown indeed 
before the foundation of the world. This foreknown re- 
fers to Christ as Mediator, not as Son of God. As Medi- 
ator he was specially loved from all eternity. The Son 
was chosen by the Father to become our Savior, and as 
Savior he was foreknown and loved. (See I Pet. 2:4.) 

The means Christ needs for the realization of the 
Kingdom of God have also been predestined unto him. 
Luke 22 :29 : ''And I appoint unto you a Kingdom, even 
as my Father appointed unto me." 

The saints are elected in him. This means that 
together with their election Christ was chosen to be their 
head. 

Eph. 1:14: "According as he hath chosen us in him 
before the foundation of the world." 

What do the Scriptures say of the election of angels? 

I Tim. 5 :2i : "I charge thee in the sight of God, and 
Christ Jesus, and the elect angels, that thou observe 
these things." 

From this text it appears that there has been an 
election among the angels, and that the reason why some 
angels fell and others did not was in the sovereign will 
of God. 

"What is the practical bearing of the doctrine of Pre- 
destination? 



PREDESTINATION 



59 



1. It exalts the majesty and absolute sovereignty 
of God, while it illustrates the riches of his free grace 
and his just displeasure with sin. 

2. It enforces upon us the essential truth that salva- 
tion is entirely of grace. That no one can complain if 
passed over, or boast, if saved. 

3. It brings the seeking soul to self-despair, and to 
the cordial embrace of the free offer of Christ. 

4. For the believer this doctrine deepens his humil- 
ity, and elevates his confidence and hope. By grace we 
are what we are. Without the assurance that the un- 
changeable counsel of God has determined to save us 
we would ever be worrying till the end, for our own 
nature is weak and changeable. We would not hold on 
to the Savior, if he did not ever hold us. 

John 18:9: ''Of those whom thou hast given me I 
lost not one." 

''Why was I made to hear thy voice 
And enter while there's room, 
While thousands make a wretched choice. 
And rather starve than come? 
'Twas the same love that spread the feast 
That sweetly forced me in, 
Else I had still refused to taste, 
And perished in my sin." 
Is there often much w^rong use made of this doctrine? 
Yes, very much. Many seek to find in this doctrine 
an excuse for their careless and godless manner of living, 
saying if they are elect they will be saved anyway; while 
others worry over the possibility that they are not elect, 
till they sometimes drive themselves to despair. 

These are both very wrong. The doctrine of election 
as revealed in Scripture is never intended as a revelation 
for the unconverted, it is intended for God's people, for 



60 



THE DOCTRINE OF GOD 



their instruction and edification. It is God's private mes- 
sage to the saints, let others leave it alone, lest they mis- 
construe its meaning to their own injury. 

Who are and who are not elect is part of God's secret 
will, and "the secret things are for God, but the revealed 
things are for us and our children, that ^ we may do all 
the w^ords of this law." Deut. 29:29. 

For the unconverted God's revealed w)ll is that he 
should forsake his sin and turn to Christ in faith, and 
use every means of grace to this end, God promising 
him eternal life, if he will turn. 

No one has reason to believe he is not elected, the 
greatest of sinners can be saved. Especially may a child 
of the covenant look for God's mercy, for to him the 
promises of God have been made and sealed in a par- 
ticular manner. Fix your attention particularly on the 
covenant privileges and duties. (See Covenant of Grace.) 

Can we know whether we are included in the number 
of the elect? 

Yes, for whom God predestinates them he also calls, 
and whom he calls he justifies, and whom he justifies he 
also sanctifies. If we find the marks of faith, hope and 
love in our lives we have evidence of God's calling, and 
effectual calling proves election. Rom. 8:29. See Rom. 
8:16, 17; Eph. 4:30; II Peter 1:5-10; II Tim. 1:12. 

In the discussion of predestination what is meant by 
Infra-lapsarianism and Supra-lapsarianism ? 

These refer to two different views held by Reformed 
theologians as to the true relation of the several parts 
of God's decree concerning man. We believe God's de- 
cree is one single, eternal intention. There was no order 
of succession in the purpose of God, as if God first de- 
cided to do one thing and then another. That is the way 
we do, because of our limitation. But God's decrees are 



PREDESTINATION 



61 



one choice, one whole, a unit. Yet in willing the entire 
system God of course comprehended all the parts of the 
system in their logical relation and succession to one 
another. 

In like manner as a inan by one act of mind recog- 
nizes a complicated machine with which he is familiar, 
and in the same act discriminates the various parts, and 
comprehends their unity and relation in the system, and 
the design of the whole. So the question is : in what 
relation did the various parts of God's decree concerning 
man stand toward each other? That is, what is the 
relation in the divine mind between Creation, Predesti- 
nation and Redemption? 

Concerning the order in which these parts stand 
toward one another, there are two views among Calvin- 
ists, called Infra- and Supra-lapsarianism. 

1. Infra-lapsarianism views the order of the various 
parts as follows: i. The decree to create man; 2. To 
permit man to fall ; 3. The decree to elect certain men 
out of the mass of fallen and justly condemned men, to 
eternal life, and to pass others by, leaving them to the 
just consequences of their sins; 4. The decree to provide 
salvation for the elect. 

2. Supra-lapsarianism views the order of the several 
parts as follows: i. Of all possible men, God first de- 
creed the salvation of some and the damnation of others, 
for the end of his own glory; 2. He decreed, as a means 
to that end, to create those already elected or reprobated ; 
3. He decreed to permit the whole race to fall; 4. He 
decreed to provide salvation for the elect. 

The Supra-lapsarians believe predestination is above 
the fall of man. 

Supra — above. Lapsus — the fall. 



62 



THE DOCTRINE OF GOD 



The Infralapsarians believe predestination is below 
the fall. 

Infra — below, Lapsus — fall. 

Both views agree that the reason some are chosen 
and others not is in the sovereign will of God and not 
in man, and both agree the non-elect are lost because 
of their sins. 

(See Art. i6 of our Confession of Faith.) 

Note. — In this connection we quote the decision of the 
Synod of Utrecht, 1905, that expresses the position of 
the Reformed Churches of the Netherlands: "In regard 
to the first point, Infra- or Supra-lapsarianism, the Synod 
declares that our Standards of Doctrine certainly follow the 
infra-lapsarian representation of the doctrine of election, but 
that, as appears from the words of Chapter I, Art, 7, of the 
Canons of Dordt as well as from the discussions of the Synod 
of Dordt, it is not intended to exclude or condemn the supra- 
laosarian representation; that it is therefore not allowed to pre- 
sent the supra-lapsarian view as the teaching of the Reformed 
Church of the Netherlands, but it is also not allowed to trouble 
any one who for himself maintains the supra-lapsarian idea, since 
the Synod of Dordt has not expressed itself on this point of 
controversy; to _ which the Synod adds the admonition that 
these deep doctrines, which greatly surpass the comprehension 
of the unlearned, be as little as possible brought up in the pul- 
pits and that in the preaching of the Word and in the cateche- 
tical instruction the presentation of our Standards of Doctrine 
be followed." 

Creation. 

When did the first carrying out of God's decrees 
begin? 

In the beginning of time, w^hen God created heaven 
and earth. Out of nothing did God call the material of 
earth and heaven into existence. There was nothing, 
no material or no force for God to use, he spake and by 
his Word and Spirit he produced all that ts. 

Gen. 1:3: "And God said, let there be light and there 
was light." 



CREATION 



63 



Ps. 33 :g : "For he spake and it was done ; he com- 
manded, and it stood fast." 

Rom. 4:17: "Who calleth the things that are not as 
though they were." 

What does it mean to create? 

To bring into existence by the act of an almighty 
will. God wills a thing to be and it is, thus he creates. 
First he willed that the substance of the world should 
be, and it was ; then he willed that the bodies of animals 
and of man should be formed out of the dust of the 
ground and they were formed, he willed that the earth 
should bring forth trees and plants, and it did. The pro- 
ducing of the material of the world was out of nothing, 
and then out of this existing material God further cre- 
ated the various creatures, as plants, animals and man. 
But whether he used an existing substance or brought 
forth out of nothing in both cases God's will spake and 
it was. 

Does our faith in the doctrine of creation rest on 
revelation or on scientific investigation? 

It rests on revelation. On this point as on every 
other we believe because God has revealed the truth. A 
sane view of the world, of its material and composition, 
will confirm our faith that God has created all things, 
but our faith does not rest on our reasoning, its ground 
is God's word. 

Heb. 11:3: "By faith we understand that the worlds 
have been framed by the word of God, so that what is 
seen hath not been made out of things which appear." 

Did God make the world and the fulness thereof at 
once? 

No; God created it in systematic order in six days. 

The order of creation is given as follows : 

In the beginning, the heavens and earth. This was 



64 



THE DOCTRINE OF GOD 



the beginning of time, therefore, on the first day. Om 
this same day he also created the light.. 

The work of the first day is called immediate cre- 
ation. The second day, the firmament or expanse divid- 
ing the waters above from those below. 

The third day, separation of the waters and the dry 
land, and causing the dry land to bring forth grass, 
herbs and fruit-trees. 

The fourth day, sun, moon and stars. 

The fifth day, fishes and birds. 

The sixth day, animals and man. 

Notice the order, how one thing is wisely made to 
prepare for another. 

What does it mean that God rested on the seventh 
day? 

That he ceased to create and delighted himself in his 
handiwork. 

What was the condition of the earth when God first 
created it? 

The earth was waste and void, it was a chaos. The 
waters in the clouds and in the oceans and the dry land 
were a confused mass. 

Is creation the work of the Father only? 

No, it is the work of the triune God, although the 
Father is most prominent. From John I we learn : "In 
the beginning was the Word, and the Word was with 
God, and the AVord was God. All things were made 
through him ; and without him was not anything made 
that was made." Vs. 14: "And the Word became flesh." 
Here is a reference to Christ, of whom it is expressly 
said that all things are through him. The Father speaks 
and creates through the Son. See Col. i : 12-17. 

Of the Holy Spirit in creation it is said. Gen. i .2 : 

"And the Spirit of God moved upon the face of the 



CREATION 



65 



waters." The Spirit moved over the waters as a bird 
hovers or broods over its young to warm and develop 
their vital powers. The Spirit is the Originator of all 
life, and as such he worked upon the formless, lifeless 
mass, separating, quickening, and preparing the living 
forms, which were called into being by the creative 
words of the following days. The Holy Spirit filled 
creation with vital energy. 

What was the purpose of God in creating the world? 

Rom. II 136 : "For of him, and through him, and unto 
him, are all things." 

Prov. 16:4: "Jehovah hath made everything for his 
own purpose; yea, even the wicked for the day of evil." 

The purpose of creation is the glory of God. God's 
glory in the world is the manifestation of the excellence 
of his attributes. 

Not to increase his excellence or blessedness did God 
create the world, but to manifest his glory outside of 
his own being. The chief end for which we and all 
things exist is, therefore, not first of all our happiness, 
but God's honor. Our happiness and welfare are gained, 
however, when God's purpose is reached. God's glory 
and man's welfare are inseparable. 

Which are the principle unbiblical theories as to the 
origin of the world? 

The theory of the Materialists. They believe that 
matter is not created, but self-existent from eternity. 
Some of these hold that matter is void of intellect, others 
that intellect is in matter. 

The theory of the Panthesists. They identify God 
and the world. God is the only absolute being out of 
whom flow the changing things of the world. The mater- 
ial things are the passing modes of God's existence. 

The theory of the Evolutionists. The most prevalent 



66 



THE DOCTRINE OF GOD 



theory today. The fathers of this theory are especially 
Alfred R. Wallace and Charles Darwin. The evolution- 
ists differ among themselves, some going to much greater 
extremes than others, some are decidedly atheistic, ignor- 
ing or denying the hand of God in creation altogether, 
while others are professedly theistic. Many of the latter 
seek to reconcile the theory of evolution with the biblical 
account of creation. 

The Theory of Evolution. 

The most prevalent view of the origin of the world 
among evolutionists in scientific circles is this : Origin- 
ally there w^as a nebulous or gaseous substance, super- 
heated and formless; through gravitation and other 
natural forces this mass of substance assumed globular 
form, and in the course of endless revolutions became 
cooled and condensed into fluid and solid matter. When 
thus condensed it again took ages of development to 
give the world the present composition. This develop- 
ment has gone on especially through chemical changes. 

As soon as our planet was sufficiently cooled, life 
came into it through the action of Physico — chemical 
laws, through what is called a spontaneous generation, 
or according to others, by supernatural creation. The 
first germ of life is called a protoplasm, from which all 
life in plant and animal and man has come by gradual 
development. The different forms and characters which 
living things have taken have been determined and con- 
ditioned by the changes in the internal structure of 
the globe and the various environments in which life 
came, differences in climate and food and associations 
causing changes in the species of living things. 

In the course of evolution the thousands of species 
of plants and animals which we have today have all had 



CREATION 



67 



their origin in the same germs of life, the original proto- 
plasms. The "origin of species" is through the trans- 
mutation of one specie into another by the laws of 
natural development. Nature is ever seeking to improve, 
to bring forth the best. There is in the male and female of 
every living thing a desire to unite with the best of the 
opposite sex that the offspring may be better than the par- 
ents. By this natural and sexual selection each succeeding 
generation is an improvement on the former. There is 
also among all individuals and among the various species 
of plants and animals a constant ''struggle for existence," 
and in this struggle there is a "survival of the fittest," 
the stronger crowding out or destroying the weaker. 
Thus through outward environment and the laws of 
selection and the survival of the fittest there is a con- 
stant evolution. 

The highest in the scale of developed living beings is 
man, who is the descendent of some monkey sort. Man 
has developed from the animal through various stages 
of savagery and barbarism to civilized and enlightened 
nations. He is yet ever developing and learning to con- 
trol the forces of nature. The outcome of all evolution 
is optimism, hope, giving assurance that man's future 
will brighten, and that as the ages roll on life will yet 
more develop, and it will be worth living far more than 
now. 

What must be our judgment of this evolutionary 
theory? 

We must declare that though we marvel at the in- 
genuity of the constructors of this theory, we can not 
accept, but decidedly reject it, because we believe it is 
both unscientific and unbiblical. 

It is unscientific, because it rests on suppositions, 
hypotheses, and not on solid facts. The evidences 



68 THE DOCTRINE OF GOD 

brought forth are altogether insufficient to prove the 
assertions of the evolutionists. 

The evolution theory undertakes to give us the expla- 
nation of the origin of everything and its later devel- 
opment, but it dismally fails. 

1. Evolution does not explain the origin of one atom 
and the laws and properties v^ith which it is invested. It 
can only suppose that matter originated in a certain way, 
but has no objective proof for its supposition. 

2. Evolution can not explain the origin of life. The 
gulf between death and life it can not bridge. The re- 
sult of the most searching investigation of all scientists 
is that only life can produce life. The theory of spon- 
taneous generation can find support only in the imagi- 
nation of an evolutionary fanatic, but has never been 
proven. That the inorganic and lifeless matter should pro- 
duce the organic and living is impossible. Every scientist 
of any reputation recognizes the supernatural as neces- 
sary for the production of life, and where God is neces- 
sary to produce life, faith in a purely naturalistic evolu- 
tion is an impossibility. 

3. Evolution can not prove that vegetable life ever 
changes into animal life. These two forms of life are the 
converse of each other: the one deoxidizes and accumu- 
lates, the other oxidizes and expends. 

4. Evolution can not prove the transmutation of 
species by natural processes. It is one of its funda- 
mental teachings that one specie of plant or animal may 
be transformed into another, and that through long 
continued transmutation the higher types of animal life, 
including man, have been evolved from the lower. 

If this theory of the transmutation of species is not 
established, the whole system of evolution breaks down. 
But this theory again rests on suppositions. There is 



CREATION 



69 



no evidence that the lines of demarcation between dis- 
tinctive orders of beings have ever been transgressed. 
There is no gradual shading of one into another, there 
are no links between, the separation is abrupt and clear. 

No indisputable proof has ever been offered that the 
animals of today are the offspring of different animals 
than those now living or extinct. If transmutation 
of species was a fixed law of the universe we might ex- 
pect to find a number of animals in various stages of 
re-formation and transmutation. But the fact is we do 
not find them. 

Great efforts have been made to prove the origin of 
man from some ape family, but thus far to no avail. A 
few years ago evolutionists were sure they had found 
the missing link between man and the ape in the bones 
a Dutch physician, Dubois, found in the island of Java, 
in 1891. These bones were two teeth, the roof 
of a skull, and a thigh bone. Of these bones it 
may now be said on the best authority that hardly 
any scientist in Europe ascribes any importance 
to them. The distinction between man and animals 
is clear cut, no connecting link has been found, and 
thus it is with every distinct order of being. Man 
is not the likeness and image of a baboon, and, too, 
among the twenty thousand species of animals already 
classified not one instance is known where different spe- 
cies have been crossed that the result has not been 
sterility in the animal thus begotten, f. i., the mule; and 
if this always has been the case, and no reason can be 
given for thinking otherwise, then there is shut out com- 
pletely what seems to be the most available agency at 
nature's command for the production of new species. 

A fixed law of biology, confirmed by the testimony of 
geology, is that the species shall forever be kept inviolate 



70 



THE DOCTRINE OF GOD 



and distinct. There may be the widest variations between 

individuals of a specie, there is no transmutation of one 
specie to another. The results of scientific investigation 
are in harmony with the simple statement of Gen. i : 
that God made everything after its kind originally. 

5. Evolution can not prove a universal law of de- 
velopment and improvement. If evolution is true there 
must be an improvement in the species, among animals 
and plants, as the ages go on. But the fact is that the 
earliest traces of plants and trees and animals found in 
the various deposits of the earth are identical with those 
now existing of the same kind, and if we com.e to his- 
torical times we find the mummies of cats, dogs, birds, 
crocodiles, bulls and of man in the tombs of Egypt to be 
identical with their living representatives. There are 
even some things which show a pronounced deterior- 
ation of parts and functions. And if history warrants 
any statement, it is that but for the uplifting and inspir- 
ing power of true religion, of Old and New Testament, 
mankind long since would have wrecked itself and have 
disappeared from the face of the earth. To say that 
nature shows a progression is but half a truth, for nature 
equally shows a declining and ending. Retrogression 
is as evident as evolution. 

6. Evolution can give no account of the origin of 
the intellectual and moral nature in man, which it ought 
to explain if we are to believe that man descended from 
an animal. Man's self-conscious, rational nature, his 
language and religion have never been understood from 
the evolutionary standpoint. , 

7. Evolution can not prove that man has emerged 
from a brute condition. It teaches that man began on 
the level with the brute and has been working his way up 
through countless ages to civilized life, but it can not 



CREATION 



71 



prove this. Archaeology proves that the earliest people 
of whom we know anything had a comparatively high 
state of civilization, they built cities, had systems of 
writing and astronomy, founded schools, engaged in 
business and in political and international relations. Of 
other people older than those in Egypt and in the 
Euphrates' and Tigris' vallies the scientist knows noth- 
ing. For all we know the most primitive people had 
bodies and brains just as capable of working, and lan- 
guage just as complete in expressing thought, as any 
people now living. If one compares the marble palaces 
and high attainments of primitive people with the mud 
hovels and degradation of their descendants he would 
rather think of decay than evolution. And instead of 
teaching that the age of the earth must be counted by 
millions of years modern geology dares not to count it 
by more than thousands, thus contradicting instead of 
confirming the evolution theory. 

From a scientific point of view we can not help but 
believe, therefore, that the system of evolution is built 
on no more than vague analogies and inferences, and 
not on demonstrable facts. The world may be much 
older than is commonly supposed, but that does not 
prove the evolution theory. 

But also because it is unbiblical do we as christians 
reject it. 

It is unbiblical because it : 

1. Contradicts the story of creation as revealed in 
Genesis. 

2. Contradicts revelation that man originally was 
made in God's image, good and upright, perfectly en- 
dowed and qualified to be God's vice-gerent on earth. 
Adam in Scripture and the first man of the evolution- 



72 



THE DOCTRINE OF GOD 



ists are two extremes, the extremes of the highest and 
lowest levels. 

3. Contradicts the story of the fall and the doctrine 
of original sin. 

To the evolutionists there is no original sin inherent 
in man as the result of a fall in sin, there is only a sur- 
vival of the weaknesses and limitations of the animal. 

4. Contradicts the biblical doctrine of the atonement 
of Christ. 

Evolutionists do not speak of sin as the Bible does, 
they ignore particularly the guilt of sin, and, therefore, 
can not appreciate that Christ's death was necessary to 
satisfy divine justice in the sinner's stead. The evolu- 
tionist looks upon Christ as the best example of a per- 
fect man, the most evolved man, whom to follow he 
recommends. Or if he believes in the incarnation of 
the Son of God, he believes that Christ brought the 
divine life into the human that the human might have a 
divine sphere into which he may develop. Thus the in- 
carnation has made possible the growth from monkey- 
dom into divinity. 

5. Contradicts the necessity of regeneration by the 
Holy Spirit as the Bible teaches. It uses the terms re- 
generation and new birth, but attaches to these terms 
an unbiblical idea, that signifies no more than moral 
self-improvement. 

Regeneration in the biblical sense is a miracle of 
grace; it is being made a new creature in Christ Jesus. 
Evolutionists seek to avoid all miracles, and thus seek 
to reason that the new birth is but the evolving into con- 
sciousness of man's native religious nature. 

6. Contradicts the law of God which requires love 
to others as to self. 

Evolution teaches that it is perfectly natural and 



CREATION 



73 



right that in ''the struggle for existence" there should 
be a "survival of the fittest." The fittest is the strongest, 
and if it is right and natural that the strongest should 
crush the weakest, there need not be in the human 
world any sacrifice and self-denial in love to the weakest. 
Consistent evolution justifies the crushing of the weak, 
stimulates selfishness and contradicts the law of love. 

A consistent evolutionary view of life is therefore 
very different from that of the Bible, and whoever be- 
lieves in evolution will come to lose his faith in our 
Reformed confession. May God save us from being 
led astray by the bold and sweeping assertions of this 
at present so popular but also passing theory. In its 
religious and moral applications it is positively danger- 
ous. 

We thankfully acknowledge the great work the advo- 
cates of evolution have done in extending our knowledge 
of nature, but we fail to find any solid ground in the in- 
formation they furnish us for the conclusions and 
hypotheses they make. 

Is the doctrine of creation an essential part of our 
faith? 

Yes, indeed, it has not only a scientific value, answer- 
ing the ever recurring question : from where is every- 
thing; but it above all has a deep religious significance. 
The conviction, God is the Creator of the universe, leads 
us to recognize him in the forces and laws of the world, 
to see his hand in the dispositions of his providence, and 
to depend on him and obey him in humility of heart. 
Our conviction that the world is the product of the cre- 
ative word of God makes possible also our faith in the 
restoration of all things to their original and proper 
purpose. Since God is Creator he can and will restore 
what sin has perverted. God's purpose in creation will 



74 



THE DOCTRINE OF GOD 



be reached, Satan shall not triumph, the Creator will 
again be the Regenerator of his creation, to the glory of 
his name. 

ANGELS. 

Did God create any creatures in heaven? 

Yes, angels, some of whom fell afterwards and be- 
came devils. 

In the account of creation in Genesis we do not read 
of the creation of angels, but very early they appear in 
sacred history, as f. i., the cherubim who was placed at 
the east of the gorden of Eden, after man was driven out. 

We read of the appearance of angels in the history of 
the lives of Abraham, Hagar, Lot, Jacob, Moses, Israel 
in the desert, Joshua, Gideon, David, Elijah, Elisha, 
Daniel, Mary and Joseph, Jesus, Peter and John, 'Cor- 
nelius, John on Patmos, and others. 

These appearances were usually in human form, but 
whether they were real bodies of flesh and blood or only 
apperitions, we do not know, though it seems most prob- 
able that their bodies were something new, assumed 
temporarily for the purpose of holding communion with 
men. 

The nature of angels is spiritual, in this they differ 
from us who are both spiritual and corporal. 

Heb. I :i4: "Are they not all ministering spirits, sent 
forth to do service for the sake of them that shall in- 
herit salvation?" 

Luke 24:39: 'Tor a spirit hath not flesh and bones, 
as ye behold me having." 

When were the angels created? 

The Bible does not specifically say when they were 
created, as they belong to the sphere of heaven, it is 
generally assumed that they v/ere created in the begin- 



CREATION 



75 



ning of the work of creation, when God made the 
heavens. 

Job 38 :4, 7 : "Where wast thou when I laid the foun- 
dations of the earth? * * * When the morning 
stars sang together, and all the sons of God shouted for 
joy?" 

What do the Scriptures teach concerning the number 
of the angels? 

That it is very great: Dan, 7:10: "Thousand thou- 
sands, and ten thousand times ten thousand." 

Matt. 26 :53 : "More than twelve legions of angels." 

Luke 2:13: "Multitude of the heavenly host." 

Heb. 12:22: " Myriads of angels." 

Is there evidence that angels are divided in various 
orders and ranks? 

Yes, this appears : 

1. From the language of Scripture, Gabriel is dis- 
tinguished as standing in the presence of God in a pre- 
eminent sense (Luke i :i9), and Michael as one of the 
chief princes (Dan. 10:13). They are spoken of as arch- 
angels, thrones, dominions, principalities and powers. 

2. From the analogy of the fallen angels. Matt. 
12 :26-28. 

3. From the analogy of human society and universal 
creation. 

Throughout all God's works gradation and rank pre- 
vails. 

What are the employments of angels? 

L In heaven they behold the face of God, adore the 
divine perfections, study God's revelations in providence 
and redemption, and sing praises to the glory of God. 
Matt. 18:10; I Pet. 1:12; Rev. 5:11. 

IL On earth God employs them as his instruments 
in the administration of providence : 



76 



THE DOCTRINE OF GOD 



1. The law was ordained through angels. Acts 7:53. 
Gal. 3:19: ''What then is the law? It was added 

because of transgressions till the seed should come to 
whom the promise hath been made; and it was ordained 
through angels by the hand of a mediator. 

2. They are miessengers and instruments of good 
to God's people. Acts 12:7. 

Heb. I '.14: "Are they not all ministering spirits, sent 
forth to do service for the sake of them that shall inherit 
salvation ? 

3. They execute judgment on God's enemies. II 
Kings 19:35. 

Acts 12:23: "And immediately an angel of the Lord 
smote him, because he gave not God the glory: and he 
was eaten of worms, and gave up the ghost." 

4. They will officiate in the final judgment, in 
separating the good from the bad, in gathering the elect 
and bearing them up to meet the Lord in the air. Matt. 
13:39. I Thess. 4:17. 

Are the angels related to one another as we are? 

No, among them are no parents and children, brothers 
and sisters, etc., as among us. They were all created 
at once as separate individuals. Among them there is, 
therefore, no covenant relation as with us, where we 
and our children are together in covenant relation with 
God. With the angels every person stands and falls 
individually, without affecting others. Mark 12:25. 

May we worship or invoke the intercession of angels? 

No, we may honor, but may not worship them. Rev. 
22 :8, 9. And as to the invoking of the mtercession of 
angels, the Bible gives us no direction or encouragement 
to this. The invoking of the help of angels is like the 
invoking of Mary, purely of human invention. The 
angels are deeply interested in us, but we can have no 



CREATION 



77 



conscious fellowship with them. It is a comfort to know 
that they are ministering spirits for God's people. 

What proof have we that the devils v/ere once good 
angels ? 

II Pet. 2 4 : *'For if God spared not angels when they 
sinned, but cast them down to hell, and committed them 
to pits of darkness, to be reserved unto judgment." 
Jude 6. 

From these texts it is evident that God did not make 
devils, but that through sin good angels fell to be devils. 
How this was possible is a mystery. 

The fallen angels are a great number, at the head of 
them stands Satan, also called Beelzebub. Matt. 10:25, 
12:24, 27. Eph. 6:12. Col. 2:15. 

Pride seems to have been the first sin of the devils. 
I Tim. 3 :6. 

The fall of the angels has had grave consequences 
for themselves and us, for they became our tempters. 

Satan and his angels will never be restored, they are 
fallen deeper than we. 

The gravity of Satan's fall consists in : 

1. That he has sinned without being tempted. 

2. That he has become entirely wicked, hating God 
and delighting in evil for evil's sake, and is beyond the 
possibility of repentance. 

3. That his sins are unpardonable. 

Have Satan and his forces great influence upon the 
bodies and souls of men? 

Yes, back of all sins and wickedness in the world are 
the devils, who delight in human corruption and misery. 
Their influence upon the souls of men is exercised in the 
way of deception, suggestion and persuasion. They can 
not change our hearts or force our wills, but they do 



78 



THE DOCTRINE OF GOD 



mislead and persuade the heart that will listen to their 
wiles. 

The devils may deceive us as angels of light, or they 
may bring terror to the heart as roaring lions. 

But Satan is entirely under God's control, and can 
go no farther than God allows; he must even serve the 
purposes of God to the improvement of his Church and 
the glor}^ of his name. When Satan assails and tempts 
the saints he intends their injury, but he only serves to 
drive themi eventually farther from himself and closer to 
God. 

In the history of the w^orld God allows and uses the 
raging of Satan to bring out to view of heaven and 
earth the im^potence and vanity of sin as a means of 
happiness, and to show forth the abhorrible character 
of the powers of darkness. The result of all Satan's 
raging will be bankruptcy and despair. God allows 
Satan full play, to triumph over him in the glory of right- 
eousness at the last day, when he will hurl him into 
outer darkness. God will maintain himself. 

Beware, do not cast in your lot with Satan. 

Providence. 

What do we mean by the providence of God? 

That God upholds and governs the world and its 
fulness to a certain determinate end. 

Here we must quote the beautiful ansAver of our 
Heidelberg Catechism in full : 

"The almighty and everywhere present power of 
God ; w^hereby, as it were by his hand, he upholds and 
governs heaven, earth and all creatures; so that herbs 
and grass, rain and drought, fruitful and barren years, 
meat and drink, health and sickness, riches and poverty, 



PROVIDENCE 



79 



yea, and all things come not by chance, but by his 
fatherly hand." Heb. i : 3. 

What does divine providence include? 

I. Preservation, 2. Co-operation, 3. Government. 

What is preservation? 

Preservation is that continual exercise of the divine 
energy whereby the Creator upholds all his creatures in 
being, and also upholds in his creatures those properties 
and qualities with which he endowed them at creation 
or which they may later have acquired. By his pre- 
servation God upholds the substance, the attributes and 
the form of everything as long as he wills. 

Thus God preserves the material of the sun, of the 
earth, the water and the air, preserves the qualities and 
shape of every part of creation. God preserves the 
whole and every part, every atom of the whole of any- 
thing. Every part of creation is absolutely dependent 
on the will of God, it can no more continue than it can 
originate its being. 

If God withdrew from anything it would be annihi- 
lated. 

Acts 17:28: "In him we live and move and have our 
being." 

Heb. 1 :3 : "Upholding all things by the word of his 
power." 

What is co-operation? 

It is that act of God whereby he co-operates in every 
action of the creature. God has put into his creation 
certain powers or forces, these forces can not, however, 
act independently, but in every act or movement of these 
forces God co-operates, that is, his divine energy acts 
with the action of the creature, even determines the 
creature to act as it does. 

We must not think that God has given the creature 



80 



THE DOCTRINE OF GOD 



a certain amount of power and now lets the creature 
act with this power independently as it wills. Neither 
must we think that God does part and the creature part 
of every act. The creature acts and does the whole 
act, and yet God also does the whole act. God's action 
precedes and conjoins the creature's action. 

Phil. 2: 13: "For it is God who worketh in you both 
to will and to work, for his good pleasure." Acts 17: 28. 

What is the government of God? 

The almighty act of God whereby he continually con- 
trols and directs the action of his creatures so that they 
reach the end determined by him. In creating the world 
God had a definite aim in view, and he had a definite 
plan according to which he rules everything for the 
accomplishment of his design. God did not create the 
world to leave it henceforth to the control of a blind 
fate, but he himself governs the minutest detail. In 
heaven and earth, in nature and in grace he is executing 
his eternal decree. Not only does his government con- 
cern the good but also the bad. God hates evil, but in 
his sovereign pleasure he allows it, regulates and checks 
it, and punishes it. 

For us there are many difficulties and apparent con- 
tradictions in the government of God, we can not under- 
stand why this or that occurs, but our view is very 
limited; God's thoughts are above ours as the heavens 
above the earth, and he who is wise and good and 
righteous makes no mistake. 

Matt. 10 :29, 30 : ''Are not two sparrow^s sold for a 
penny? and not one of them shall fall on the ground 
without your Father, but the very hairs of your head 
are all numbered." 

Eph. i:ii: "He worketh all things after the counsel 
of his own will." 



PROVIDENCE 



81 



James 4:13-15, I Sam. 2; Pss. 103, 104, etc. 

Who deny the doctrine of providence more or less? 

Those who ascribe things to fate or good fortune or 
luck. 

Through sin man has lost contact with God, and 
many have even so deeply sunken that they know not 
of the true God any more, others are such enemies of 
his revelation that they deny all providential superin- 
tendence. But all, however, experience that their lives 
and the whole history of the world is in control of a 
power superior to themselves, this power men then call 
fate, fortune, luck or nature. Whatever it may be called, 
it is a blind force, and not an intelligent Person, to which 
the control of life is attributed. Let us be careful not 
to use the words luck or fortune or fate, leave that to 
the children of the world. We believe in God's provi- 
dence, in the care of his love. A materialistic age wor- 
ships nature, but knows not the God of nature. 

In this connection we would advise against all games 
of chance. They wean the soul away from the recog- 
nition of God's providence, and by them we are drawn 
into the worldly circles where the poor souls are trust- 
ing in good luck or fortune. 

But does not this providence destroy the freedom and 
responsibility of man? 

No, God governs us consistent with our nature and 
choice. 

God rules us according to his plan and will, and yet 
we are free moral beings, whatever we do, we do will- 
ingly and feel responsible for. God rules us, but he does 
not force our will or control our lives contrary to our 
nature, but within our soul God by suggestion and per- 
suasion influences us in such a way that we voluntarily 
do as he wills. If we were forced to do anything we 



82 



THE DOCTRINE OF GOD 



did not want to do or what was entirely contrary to our 
nature we would not be free and, therefore, not respons- 
ible. 

It is admitted, however, that we can not fully fathom 
the connection between God's government and our lib- 
erty and responsibility. 

We know God is Sovereign over us, and also that 
we are free to do as we do and are responsible to God. 
This both Scripture and reason teach. 

Does not divine providence render the use of means 
unnecessary? 

No, for God as a rule makes use of means to carry 
out his purpose. God could reach his purpose immedi- 
ately, that is, without means. He could, f. i., feed us with 
bread from heaven, and heal our bodies without medi- 
cine, or he could in an instant transfer a bird to a place 
a mile distant, but that is not God's will. He works 
through means as a rule. He has put in creation such 
resources and forces and law^s that one thing is depend- 
ent on the other, and all together constitute an organized 
whole. God is the first cause of all things, but it is his 
rule to carry out his plans through means or second 
causes. 

The same is true in the kingdom of grace; God could 
save us and take us to heaven at once, v/ithout our 
using any means, but it is his will to save us and advance 
us in salvation through his word and the sacraments^ 
and according to a fixed process to grant us the various 
blessings of Christ, the one blessing preparing for the 
other. 

It is our duty to study the resources and laws of 
everything and then learn to use them for our welfare 
and God's honor. 

It is not a healthy conception of divine providence 



PROVIDENCE 



83 



that leads man to neglect the means and to expect 
strange interventions from above. 
What are miracles? 

Miracles are events wrought by the special and extra- 
ordinary working of God's power. 

In the ordinary course of events the providence of 
God works through the forces and according to the estab- 
lished laws of nature. But God, the Maker and Gover- 
nor of the forces and laws of nature may intervene with 
the working of his almighty power and thereby produce 
an unusual event. Thus it is usual according to the law 
of gravitation that iron should sink in water, but God's 
power can cause it to float, if he wills that it should, 
and as actually occurred, II Kings 6:6. This is no con- 
tradiction or suspension of the laws of nature, it is 
rather a working of God's power above the usual course 
of nature; so also in the making of the blind to see, the 
deaf to hear, the dead to arise. 

All the miracles of Scripture are grouped around the 
great crisis in the work of redemption, and their pur- 
pose plainly was to authenticate the divine commission 
and truth of God's messengers. Their purpose is re- 
ligious. 

What advantage do we derive from the doctrine of 
providence? 

^'That we may be patient in adversity; thankful in 
prosperity; and in all things, which may hereafter befall 
us, we place our firm trust in our faithful God and 
Father, that nothing shall separate us from his love: 
since all creatures are so in his hand, that without his 
will they can not so much as move." Heidelb. Catechism. 
Qs. 28. 

This beautiful answer ought to be literally learned 



84 



THE DOCTRINE OF GOD 



and impressed upon the hearts of all; then would we 
be saved from pride and vanity in prosperity, from de- 
spondency and despair in adversity, and from worry 
and fretting about the events that may come in the 
future. 

Faith in providence is the basis of confidence in the 
possibility of redemption, of the efficacy of prayer, and 
causes the soul to rest in God. 



CHAPTER III. 
The Doctrine of Man. 



What subdivisions are included under this head? 

1. Creation and original state of man. 

2. The covenant of works. 

3. The fall of man and doctrine of sin. 

4. The covenant of grace. 

Creation and Original State of Man. 

How did man originate? 

Man originated by a creative act of God. After God 
had created heaven and earth, had separated water and 
land, had clothed the earth with the vegetable kingdom, 
had created birds and fishes, he on the sixth day cre- 
ated the animals and man. Man was created last, all 
other things were made before him, that they might be 
ready for his service when he was brought forth. Man 
was intended to be the crown of creation, the vice-gerent 
of God on earth. 

State the evidence that man was originated by an 
immediate creation of God? 

1. This is explicitly taught in the Bible. Gen. i : 27: 
"God created man in his own image." 

See Gen. i : 26, 27 ; 2:7. 

2. This is implied by the immeasurable gulf which 
separates man in his savage condition from the very 
nearest order of the animal creation. 

The theory of evolution maintains that man is the 



86 



THE DOCTRINE OF MAN 



offspring of the brute creation, and was brought forth 
at the end of a long process of natural development, but 
for this there is no proof. (See Evolution under head 
of Creation.) There certainly is analogy between man 
and some species of animals, but similarity in certain 
respects does not prove the descent of man from the 
animal. 

And in respect to man's intellectual, moral and re- 
ligious nature there is an absolute difference between 
him and the nearest animal. 

Of what did God make man? 

His body God made of the dust of the ground, his 
soul God originated by breathing into his nostrils the 
breath of life. 

Man is therefore related to the material creation 
about him as far as his body is concerned, and related 
to the spiritual beings as far as his soul is concerned. 

He is fit to stand in connection with both the material 
and the spiritual world. 

What is the relation of soul and body in man? 

They together form a living organism, the soul ani- 
mates and controls the body, and the body also influences 
the soul. Some of the workings of the body are the 
results of the conscious working and willing of the 
soul, other actions of the body are performed without 
the conscious efforts of the soul, as f. i., respiration and 
digestion. 

How many faculties has God given in our soul? 

We commonly distinguish three : the intellect or the 
reasoning power, the will or the power of choosing, and 
the feeling also called affection or emotion. The soul of 
man is not an organized whole consisting of various 
parts, as the body does, and when we speak of three 
faculties we do not mean three distinct parts, but rather 



CREATION AND ORIGINAL STATE OF MAN 87 

three functions exercised by the one soul. The soul 
reasons, wills and feels. 

What theories are advanced to explain the origin of 
the souls that are now born? 

There are three theories : Traducianism, Creation- 
ism, and Pre-extentionism. Traducianism teaches that 
the souls of children like their bodies are derived from 
their parents by natural generation. 

Creationism teaches that each soul is created by God 
in each child some time before birth. 

Pre-extentionism teaches that all souls were in the 
beginning created by God, but are later placed in their 
respective bodies. 

Which of these theories is most acceptable? 

In regard to the last named, pre-extentionism, we 
may say it has never found acceptance in our circles, 
it is too fanciful, and is not supported by any statement 
of Scripture or any analogy of nature. 

Some Reform.ed theologians have believed in tra- 
ducianism, but the greater number believe in creation- 
ism. 

Do we believe in the unity of the human race? 

Yes, we believe the whole of humanity has descended 
from Adam and is a unity, no matter what their present 
color or condition may be. 

Some naturalists have believed that mankind is not 
a unity, but that the several varieties of men have origi- 
nated independently of one another. 

Scripture teaches that our race is a unity, and it is 
essential for us to maintain this. The unity of the race 
is the foundation on which is built the scriptural teach- 
ing of our responsibility in Adam's fall, of original sin, 
and of the possibility of redemption through one Medi- 
ator, Jesus. 



88 THE DOCTRINE OF MAN 

The unity of the race is proven from the following : 

1. Acts 17:26: "And he made of one every nation 
of men to dv^ell on all the face of the earth." 

Rom. 5:12: "Therefore, as through one man sin 
entered into the world, and death through sin; and so 
death passed unto all men, for that all sinned." See 
I Cor. 15 :2i, 22. 

2. The higher moral and religious natures of all 
varieties of mankind are alike. 

3. The unity of the race is indicated by history and 
the comparative study of languages. 

4. It is a fact universally admitted by naturalists, 
that the crossing of different species of animals are 
never freely fertile, and that the offspring of such unions 
are seldom if ever fertile. But all the varieties of man- 
kind freely intermix, and the offspring of all such unions 
propagate themselves indefinitely with perfect facility. 

What was the state of the first man at his creation? 

"We believe that God created man out of the dust of 
the earth, and m.ade and formed him after his own image 
and likeness, good, righteous and holy, capable in all 
things to will, agreeably to the will of God." Con- 
fession of Faith, Art. XIV. 

What does it mean that man was made after the 
image and likeness of God? 

It means that there was a likeness of some of the per- 
fections of God's Being in man. Man was in a limited 
w^ay a likeness, a copy of what God is in an unlimited 
way. 

The original image of God can well be distinguished 
in a wider and in a narrower sense. 

I. In a wider sense we refer especially to man's 
intellectual and moral nature. By his intellectual nature 
we mean man's power to think and reason and to Intel- 



CREATION AND ORIGINAL STATE OF MAN 89 



ligently direct his life. By his moral nature we mean 
that man knows the difference between right and wrong, 
and that he feels himself enjoined in his conscience to 
a right conduct. The body of man may also be included 
in the image of God in a wider sense. We do not mean 
to say that God has a body, but man's body as an organ- 
ized unity with the soul, as the animated habitation and 
instrument of the soul, also reflects in a material form 
the glory of God. The entire man is a manifestation of 
the image of God. This man is, even after his fall in 
sin, though dulled and stunted, man is yet an intelligent 
moral being. 

God is a Spirit, the human soul is also a spirit. The 
essential attributes of a spirit are reason, will and con- 
science. In making man after his ow^n image, therefore, 
God endowed him with those attributes which belong 
to his own nature as a Spirit. Man is thereby distin- 
guished from all other creatures, and raised immeasur- 
ably above them, he belongs to the same order of beings 
as God himself, and is therefore capable of communion 
with his maker. This likeness to God is the foundation 
of our religious nature. If we were not like God we 
could not know him. We would be as the beasts that 
perish. 

2. By the image of God in a narrower sense we mean 
especially man's original knowledge, righteousness and 
holiness. This refers particularly to the perfect quality 
of man's being, which he has since lost through sin. 

By knowledge we mean that Adam knew himself and 
his God, and had also the proper apprehension of the 
nature of material objects that surrounded him. Especi- 
ally of God and of spiritual things did he have an accu- 
rate, living and practical knowledge. By righteousness 
we mean that Adam was in full harmony with the law 



90 



THE DOCTRINE OF MAN 



of God. There was no discord or division in his nature, 
but every part was subordinated to and in harmony with 
God. By holiness we mean that Adam was without sin 
and devoted to God. There was no tendency to evil in 
him, his character was pure and undefiled, his whole 
nature was a reflection of the holiness of God. 

That this was the original image of God w^e perceive 
from Col. 3:10 and Eph. 4:24. Here Paul speaks of the 
new man that is renewed in knowledge after the image 
of him that created him, and of the new man, which after 
God is created in righteousness and true holiness. These 
words knowledge, righteousness and holiness are in- 
tended to be exhaustive as a description of the new man, 
which is restored in the heart of God's people. Now 
that which is restored is what Adam lost. So we from 
these texts learn what the image of God was like in a 
very special sense. 

Man was not created in an indiflPerent or neutral 
state, that is neither good nor bad, without a holy char- 
acter, nor was he in a state of infancy, a sort of an im- 
becile, who was slowly to awaken and develop, but he 
was created a mature man in a state of perfection. 

Do we then mean that the human race, as it existed 
in Adam before the fall, had reached the highest state 
of excellence of which it was capable? 

No, had Adam not fallen there would have been de- 
velopment, Adam was perfectly happy, without any 
defect, but he could have gained higher excellence, 
greater knowledge and joy. Adam had not reached the 
limit of increase, that would mean stagnation and con- 
sequent unhappiness. Adam was not created to stay 
in one fixed condition. He was at the beginning and 
not at the end of the way. He could increase, and he 
could also fall. He was a changeable being, who had 



CREATION AND ORIGINAL STATE OF MAN 91 

the possibility of sinning and of not sinning. If he sinned 
the wages of sin were death ; if he did not sin, he would 
have reached that point where he could not sin nor die. 
His life was holy, but Adam was not yet confirmed in 
the possession of life, he was to undergo a trial in order 
to be confirmed in his state and gain eternal life. Con- 
sistent obedience to the will of God, according to the 
arrangements of the Covenant of Works, would have 
secured eternal life unto Adam and all his descendants. 

Covenant of Works. 

What was the covenant of works? 

A covenant is an agreement. The covenant of works 
was an agreement between God and Adam, wherein God 
promised eternal life to Adam and all his posterity, upon 
condition of perfect obedience to the probationary com- 
mand not to eat of the tree of knowledge of good and 
evil, God threatening that Adam v/ould die in case he 
broke this command. 

The elements of this covenant therefore were : 

1. A condition expressed: perfect obedience. 

2. A promise implied: eternal life. 

3. A penalty threatened: death. 

Adam stood in a two-fold relation towards God: as 
creature and as covenant head. Adam as a creature of 
God was naturally under obligation to love and serve 
his Maker, but to this natural relation of Creator and 
creature God added the covenant relation. 

As God's creature Adam had to obey his Maker in- 
dividually for himself, without any regard to his descend- 
ants. 

As placed under the condition of the covenant of 
works by God he acted not alone for himself, but was 
the representative of the human race; if he was faithful 



92 



THE DOCTRINE OF MAN 



to the trial command of God he would have secured 
eternal life for all his posterity, if he broke the trial com- 
mand he would bring upon all his descendants the pen- 
alty: ''in the day thou eatest thereof thou shalt surely 
die." 

Adam was the covenant or federal head of the human 
race. The covenant of which Adam was the head is 
called "covenant of works," because it w^as through 
work of obedience that he was to gain eternal life, in 
contrast to the covenant of grace, wherein eternal life 
is obtained as a free gift of God's grace. 

Why do we believe this doctrine of the covenant of 
works ? 

1. We must admit it is not systematically taught in 
Scripture as we have explained it above, nor does the 
name covenant of works occur in the Bible, yet we are 
justified and necessitated for a clear apprehension of 
Adam's original position and of his relation to us to use 
the term ''covenant of works" and to give to it the mean- 
ing above described, since all the elements of a covenant 
are distinctly found in the descriptions of Adam ; all 
we do is to put the various elements in systematic order 
and call the whole "the covenant of works." We do not 
imply that an actual transaction of covenant making 
occurred between God and Adam as between two equals, 
for God and man are not equals, and so the original re- 
lation of Adam towards God was not a compact entered 
into by mutual consideration, rather was the covenant 
of works a constitution imposed upon man by God, to 
which man readily consented, since he was in fullest 
harmony with God. The Sovereign Creator revealed the 
way to life eternal, to this way Adam consented, — thus 
the covenant was formed. 

2. Hosea 67, (R. V.) : "But they, like Adam, have 



COVENANT OF WORKS 



93 



transgressed the covenant." Here it is plainly stated 
that Adam stood in covenant relation with God. 

3. In Rom. 5:12-21, Paul draws a parallel between 
Adam and Christ. He declares that sin and death have 
come to us from Adam as righteousness and life come 
to us from Christ. Righteousness and life are secured 
to us without any action of our own, are imputed and 
given to us because of the work of Christ, so sin and 
death are our portion because of what Adam has done, 
without any conscious effort or w^ork of our own, but 
as a result of covenant relationship. Adam and Christ 
are both covenant heads, their acts are imputed and 
charged to those they represent. To refuse to believe 
that Adam was our covenant head would require refusal 
to believe that Christ's merits could become ours." 

Rom. 5:12-21: "Therefore as through one man sin 
entered into the world, and death through sin ; and so 

Jic * 

4. The fundamental principle of one representing 
many underlies all the religious institutions ever or- 
dained by God for men. God always deals with us 
according to this principle. 

And this fundamental principle of the covenants 
finds its counterpart in the relations of men, and is here 
recognized as valid. Rulers represent their people; par- 
ents their children ; guardians their wards.. We all 
suffer or profit according as our representatives do. 

5. A strong proof for the covenant relation between 
Adam and us is that everything said in the sentence 
pronounced on Adam and Eve after their fall has come 
on us. We suffer as they did, because we were counted 
in them, we sinned in them. Read Gen. 3. 

Why did God enter into covenant relation with 
Adam? 



94 



THE DOCTRINE OF MAN 



Because he desired the free and voluntary love and 
service of man. Man, as the angels, was gifted with 
the power of reason and a free will, and nothing less 
than a willing service of man could satisfy God. This 
would be best understood and secured if man stood in 
covenant relation to God. 

All other creatures God controlled without any choice 
of their own, he influences their instinct or constrains 
them to involuntarily do his will. With them he makes 
no agreement, to them he makes no appeal and oflPers 
no reward. A covenant relation with the animal and 
vegetable world is impossible. 

But man, made in God's image, can understand God 
and agree or disagree to serve him. That man might 
show^ whether he would freely serve his Maker, God 
entered into a covenant with him, and tried him by the 
probationary command not to eat of the forbidden tree. 

The special command not to eat of the forbidden tree 
was given to be the outward and visible test to deter- 
mine whether Adam was willing to obey God in all 
things. The eating of the tree was not wrong in its 
own nature, but was wrong because God had forbidden 
it. By leaving alone the fruit he would show that his 
whole life was subject to God, and his eating would 
prove that his heart was contrary to the holy will of 
his Creator. No fairer trial than the human race thus 
had in Adam can be conceived of, since he was created 
in full possession of all his faculties and in the image 
of God. 

What did the promise of eternal life include? 

It included the happy, holy and immortal existence 
of soul and body. Eternal life flows from the favor 
and fellowship of God, and includes glory, honor, and 
immortality; the exaltation and complete blessedness 



COVENANT OF WORKS 



95 



of both soul and body. Thus privileged with life Adam 
would have been prophet, priest and king on earth, and 
everything else would have been subdued unto him in 
the service of God. This blessed state will be the her- 
itage of those saved by Christ, and they will never 
lose it, because they, for the merits of their Redeemer's 
sake, are kept by the power of God. 

What v/as included in the penalty of death, as threat- 
ened? 

1. Bodily death. 

2. Spiritual death. 

3. Eternal death. 

Bodily death is the final breaking of the union of 
soul and body, and the consequent dissolution of the 
body. 

Bodily death becomes complete when the body is a 
corpse, though previous to this, death is already at work 
in all of us in the sickness and weakness of the flesh. 

In Adam's case complete bodily death was long post- 
poned by the patience of God. He lived to be 930 years. 

Spiritual death is the breaking of the spiritual con- 
nection between God and man, it is the separation of 
man from the source and fountain of his life. In con- 
sequence of this separation man is dead through tres- 
passes and sins. Eph. 2:1. 

Spiritual death came over Adam as soon as he had 
sinned. The sweet union between his soul and God 
was then broken, therefore he feared and tried to hide 
from God. 

Eternal death is the eternal separation of soul and 
body from God in the miseries of hell, where hope is 
forever excluded and mercy lost. 

Eternal death is also called second death, Rev. 2:11; 
20:6; 21:8. This term, ''second death," is significant^ 



96 



THE DOCTRINE OF MAN 



it refers back to a death already existing, it is an inten- 
sified form of what already exists, it is the intense and 
final form of death. Eternal death is the continuation 
of the evils and pains which are the just consequences 
of sin. 

Death in all three forms is the punishment of sin. 
Can we gain eternal life at present through the cove- 
nant of works? 

No, for we can never fulfill the condition of the 
covenant of works. If we could be born without sin 
and should never thereafter sin, we might gain eternal 
life as reward for obedience, but this is impossible. The 
penalty of the covenant of works rests upon all, for all 
are sinners. The covenant of works condemns us. 

Thanks to the grace of God that he has revealed 
another covenant, the covenant of grace, in the stead 
of the broken and condemning covenant of works. 

What Adam lost, Christ has gained for his people. 

The Fall. 

We have seen that God created man holy and capable 
of doing all he required of him, that he promised man 
eternal life as a reward of obedience and threatened 
death as a punishment of disobedience. It now rests 
upon us to examine how man behaved himself under this 
arrangement of God. 

Did Adam keep the covenant of works? 

No, he broke the covenant by eating of the fruit of 
the tree of knowledge of good and evil, which God had 
forbidden him. Gen. 2:16, 17; Gen. 3. 

Canons of Dordrecht III:i: ''Man was originally 
formed after the image of God. His understanding was 
adorned with a true saving knowledge of his creator, 



THE FALL 



97 



and of spiritual things; his heart and will were upright; 
all his affections pure; and the whole man was holy: 
but revolting from God by the instigation of the devil, 
and abusing the freedom of his own will, he forfeited 
these excellent gifts ; and on the contrary entailed on 
himself blindness of mind, horrible darkness, vanity and 
perverseness of judgment; and became wicked, rebel- 
lious, and obdurate in heart and Avill, and impure in his 
affections. " 

What was the tree of knov\^ledge of good and evil? 

The nature of the tree and of its fruits we do not 
know. There was no inherent virtue to give knowledge 
in the tree, but according to the vv^ill of God his eating 
of the tree gave Adam a practical and experimental 
knowledge of good and evil which he had not before. 
Before Adam ate of this tree he had the happiness of 
innocence, he knew not in experience what sin and sor- 
row were. 

Why is Satan accused of having misled our first 
parents, when Eve herself says that the serpent misled 
her and she ate? 

The serpent was only the instrument of Satan. This 
is evident: 

1. From the nature of the transaction recorded in 
Gen. 3. What is ascribed to the serpent far surpasses 
the power of any irrational creature. The serpent was 
very cunning, and therefore by nature adapted to be the 
tool of the devil, but he had not the high intellectual 
faculties which the tempter displayed. 

2. In the New Test. Satan is called the great dragon, 
the old serpent, the devil, which deceiveth the whole 
world. Rev. 12:9. 

3. In John 8:44 Jesus calls Satan a murderer from 
the begining and the father of lies. II Cor. 11 :3, 14. 



98 



THE DOCTRINE OF MAN 



4. From the sentence which God pronounced on 
the serpent after the fall of man it is also very evident 
that he had reference not only to the serpent but to the 
power back of this animal. See Gen. 3:14, 15. 

Was the first temptation of Eve by Satan cunningly 
plotted? 

Yes, indeed. He first caused her to doubt and then 
stirred her natural pride and lust. This is yet ever the 
way he leads poor sinners into deeper sin. 

First he tried to make her doubt, whether she had 
understood the command of God rightly, and w^hen she 
declared she did, he boldly contradicted God, by declar- 
ing they would not die as God had threatened, thus 
throwing the seed of doubt and distrust into her mind. 

Then he also wickedly played on her natural desire 
to be more God-like, by promising that if she would eat 
of the forbidden tree, her eyes would be opened and she 
would be like God. To increase in knowledge and power 
was a good, natural desire, a desire which would be 
realized through obedience, but Satan promised she 
would realize her desire in the way of disobedience. 
Here was deception and perversion, which forms the 
power of sin. Furthermore, the inordinate lust of the 
flesh was stirred, when Eve saw that the tree was good 
for food, and a delight to the eyes. 

Instead of indignantly repulsing the suggestion to 
eat of the forbidden tree Eve argued with the tempter 
and allowed the evil suggestion to make her weaver in 
her loyalty to God, and from this wavering to the actual 
eating of the fruit was an easy step. To argue with the 
devil, to entertain the thought of sin, means to be over- 
come. 

Jas. 4 \y : "Resist the devil and he will flee from you." 
Are we able to account for the fall of Adam? 



THE FALL 



99 



No, there are many questions here that we can not 
answer, and it is best that we do not seek to know more 
than God has revealed to us. The first question is: 
How or why did God tolerate sin in his creation? Our 
answer is : God had his own reasons for allowing it, 
hence it was right for him to do so. We must submit, 
God makes no mistake and does no wrong. Deut. 32: 
4; Hab. I -.13; Jas. i :i3. 

The second question is : How could sin originate 
in the will of a creature created with a positive holy 
disposition ? 

Various attempts have been made to explain how 
this was possible, but after all has been said it remains 
a mystery. 

What relation did God bear to Adam's first sin? 
In regard to this we may say: 

1. God gave Adam all the natural powers necessary 
to do what was required. 

2. God withheld from him, during his probation, 
the higher supernatural powers that might have made it 
impossible for Adam to sin. 

3. God did not cause or approve Adam's sin. 

4. God sovereignly decreed to permit Adam to sin 
Adam's sin was not a surprise to God, and had he 

willed he might have m.ade it impossible, but God did 
not cause or approve of his sin. For reasons sufficient 
unto himself God decreed to permit the fall. 

What v/ere the immediate consequences of their sin 
for Adam and Eve? 

1. An immediate sense of guilt and dread of God, 
and the consequent desire to hide away from his pres- 
ence. 

2. A sense of shame, expressed in their desire to 
cloth themselves with fig leaves. 



100 



THE DOCTRINE OF MAN 



3. The loss of God's favor and of blessed com- 
munion with him. 

4. A total corruption of the nature of their heart. 
Spiritual death overcame them immediately. 

Does this disobedience of Adam concern us? 

Certainly, for he is the father of us all, and Vv^e have 
all sinned in him. 

Canons of Dordrecht III :2 : "Man after the fall begat 
children in his own likeness. A corrupt stock produced 
a corrupt offspring. Hence all the posterity of Adam, 
Christ only excepted, have derived corruption from their 
original parent, not by imitation, as the Pelagians of 
old asserted, but by the propagation of a vicious nature." 

How could we all sin in Adam? 

Because Adam was the head of the Covenant of 
Works. 

(See former chapter on covenant of works.) 

The connection between Adam's sin and our sin, 
or our having sinned in him, cannot well be explained 
by simply saying that he was the father of us all. The 
natural relation of father and child might explain why 
we are polluted and corrupted in our hearts by nature, 
but it does not explain our original guilt. The child can 
not be charged with the guilt of another, simply because 
that other person is his father. Yet we believe we are 
not only polluted, but also guilty in and through Adam. 
The sin of eating of the forbidden tree is charged 
against everyone that is born. This is explained by the 
idea of the covenant of works. 

Original Sin. 

What sin do we inherit from Adam in consequence 
of his covenant breaking? 



ORIGINAL SIN 



101 



Original sin, which includes both original guilt and 
pollution. 

We are not only responsible for sin we have actually 
committed, but we also inherit sin, we are born in sin. 

Ps. 51:5: "Behold, I was brought forth in iniquity; 
and in sin did my mother conceive me." 

John 3:6: "All that is born of the flesh is flesh." 

Original sin, as guilt, is from the first charged against 
us by God; it is the sin of breaking the probationary 
command in Adam, our representative. We arc not 
charged with all of Adam's sin, only his sin of eating of 
the forbidden tree. Of this sin God said : "In the day 
thou eatest thereof thou shalt die." Death was the 
punishment for the guilt of this sin, and so we constantly 
see even little children die, who have no guilt of sin 
they themselves have committed; but if they had no 
guilt they Avould not die. It proves therefore that they 
are counted guilty in Adam, and being guilty, they share 
the penalty of guilt. 

Original sin, as pollution or corruption, is the internal 
depravity of heart, which we all inherit with the origin 
of our being from our ancestors. We are born without 
the holy character, the godly nature of heart, w^hich 
Adam originally had, but instead our nature is unholy, 
the natural tendency of our lives is contrary to God. 
The nature of a human being, even of an infant, is either 
good or evil, there never were nor will be any neutral 
hearts, that are neither good nor evil, without any 
positive tendency and choice for good or evil. Every one 
has a character or nature of heart, if this nature is 
godly the whole tendency of life v/ill be godly, but if the 
heart is unholy the choice and direction of life is ungodly. 

Now the plain teaching of Scripture and experience 
of human history is that all are born with sinful ten- 



102 



THE DOCTRINE OF MAN 



dency and that all are by nature inclined to be trans- 
gressors of God's law. 

We are born with corrupted hearts. This does not 
mean that we are by nature as bad as we can be, as cor- 
rupt as the devil, or that all are equally wicked, but 
there is in all by nature an absence of true holiness and 
a presence of an evil nature. 

Sin in us is not the result of following an evil ex- 
ample, as Pelagius taught, but is in us before ever 
any example can be followed. If a child were brought 
up by angels, who never gave it a bad example, it would 
yet grow up as a sinner, though it would undoubtedly 
be saved from much evil. The more ignorant of evil 
the more innocent, but total innocence is not possible 
for sinners. 

''That which is born of the flesh is flesh — ''the mind 
of the flesh is enmity against God;" — "they that are in 
the flesh cannot please God." John 3 :6, Rom. 8 7, 8. 

Has man then no free will to do either good or evil? 

No, man has a free will to do evil, but unless he is 
born again of the Holy Spirit he does not and can not 
will to do the absolutely good with all his heart. 

Adam's v/ill v/as free to do either good or evil before 
the fall, but since our hearts are under the power of sin 
we cannot do otherwise than will to do wrong. 

Man's will is free in this sense that he does v/hatever 
he does freely and without constraint. He is not forced 
against his will to do wrong, but his will is wrong in 
character, is evil in tendency. The nature of an animal 
determines the character of all it does, the nature of a 
tree determines its fruit, the nature of m.an's heart de- 
termines his will. Since his heart is evil he freely wills 
to do evil, but without regeneration he can not do the 
opposite. 



ORIGINAL SIN 



103 



Man is both unable and unwilling to do the abso- 
lutely good. Jer. 13 :2^. 

Is man then still responsible for his sin if he can not 
do the perfectly good? 

Yes, for God created man good originally. Through 
our own sin in Adam we have become unable and un- 
willing to obey God perfectly. God need not lessen his 
holy demands on man though man has lost the power 
to live a holy life. 

And furthermore, man sins willingly, and we surely 
ought to be held responsible for what we knowingly 
and willingly do. 

But does not this teaching, that man is by nature 
unable and unwilling to serve God perfectly, make man 
careless, and cause him to say: let me do nothing but 
evil, because I can not do the good? 

It may cause some to speak and act so carelessly, 
but this is a serious abuse of the sad truth of our de- 
pravity. Rather than harden in carelessness, man ought 
to deplore his natural impotence and enmity before God. 

If we but follow the voice of God in our conscience 
we will not come to this hardened indifference. 

Some are abusing this doctrine of man's inability 
when the demand of God comes to them to repent and 
turn from their evil ways. They carelessly and con- 
tentedly answer that they cannot, and thus continue to 
enjoy the pleasures of sin. 

The proper thing for them to do would be to con- 
fess in deep sorrow their helplessness to God and im- 
plore his power and grace to turn and enable them to do 
his will. 

It is well to remember that we cannot earn eternal 
life through our own righteousness, we are totally unable 
to deserve the least, and must be saved through grace 



104 



THE DOCTRINE OF MAN 



alone. On the other hand, remember it is our duty to 
do the good, and God will magnify his power in our 
weakness if we sincerely ask him. 

But do not the unregenerate do much good? 

The outward good of the unregenerate is the fruit 
of the common grace of God. 

Though we emphasize the truth that man is spiritu- 
ally dead through trespasses and sins, that he cannot 
and will not, if left to himself, do anything that is per- 
fectly good, — yet we are very ready and glad to recog- 
nize that the unregenerate do much that man must call 
good. The praise for this good we cannot, however, 
ascribe to man, but to the common grace of God. 

We distinguish between particular, or saving grace, 
and common grace. God's common grace is shared in 
by all, and the life of everybody is improved by it. 
Common grace checks the working of sin, prevents the 
evil tendency of the sinful heart to give free and full 
expression to itself, and leads and guides man to do the 
good he does do. A tender conscience, a fear of the 
ruinous effects of sin, a respect for whatever is beneficial 
and orderly in social life, as well as government, civili- 
zation, education, a good public opinion, natural love of 
one for the other, all these are agencies for good in this 
sinful world, and all are gifts of God's common grace. 
Common grace has been active in every age, in every 
country, among heathen and christians. Whatever pros- 
perity and refinement any have ever enjoyed was due 
to the working of this common grace. Today there are 
in nearly every community some Vv^ho are not religious, 
who are not saved, but who, nevertheless, are refined, 
exemplary citizens and agreeable neighbors, these have 
received a rich amount of God's common grace. 

If a man was left to himself, if sin in his heart was 



ACTUAL SIN 



106 



not checked, and God did not prompt man to do the good 
he does, earth would soon be turned into hell, black 
darkness of despair would come over us without a ray 
of light to break the misery. 

Even the world must say: what we are, we are 
through God's grace. 

Actual Sin. 

What other sin have we besides original sin? 

Actual sin, committed by thought, word and deed. 

Mark 7 .21-2^ : "From within, out of the heart of men, 
evil thoughts proceed, fornications, thefts, murders, 
adulteries, covetings, wickedness, deceit, lasciviousness, 
an evil eye, railing, pride, foolishness : all these evil 
things proceed from within, and deiile the man." 

Matt. 12:36: ''And I say unto you, that every idle 
word that men shall speak, they shall give account 
thereof in the day of judgment." 

Matt. 7 :23 : "Depart from me, ye that work iniquity." 

The pollution or inward corruption of original sin 
is the source and cause of actual sin. A bitter fountain 
cannot bring forth sweet water. As soon as the soul acts 
the action will partake of the character of the soul, and 
thus a sinful heart will produce sinful actions. The 
greater part of actual sins is done by evil thoughts, in 
fact all actual sins are begun in thoughts. But not all 
evil thoughts express themselves in words and deed. 
What a world this would be if all the evil thoughts found 
expression ! 

Even the secrets of the heart of a child of God are 
still so greatly evil, so selfish and vile, that he must 
often abhor himself. 

The thoughts of the heart are expressed mostly in 



106 



THE DOCTRINE OF MAN 



words, in vain, proud, deceitful and angry utterances 
of the mouth. The beautiful gift of speech is perverted 
to the use of sin. 

And how many of the actions and deeds of the body 
are sinful, transgressions of God's law, because of the 
wicked intentions back of them, and are injurious to 
self and others. 

Another distinction which we usually make in re- 
gard to actual sins is between sins of omission and com- 
mission. Sins of omission are sins of neglect, leaving 
undone what ought to be done. 

James 4:17: "To him therefore that knoweth to do 
good, and doeth it not, to him it is sin." 

What wrong theories have been advanced as to the 
nature of sin? 

1. The Manichean theory, which teaches that sin 
is a physical evil, the defilement of the Spirit by its 
union with the material body. The way to get rid of 
sin is to destroy the influence of the body on the soul, 
according to this view. 

This theory m.akes sin necessary according to the 
very nature of men, and destroys its moral character. 

2. The theory that sin is limitation of being, in- 
completeness or weakness. This theory also destroys 
the moral character of sin. 

3. The theory that all sin consists in selfishness. 
Selfishness is not merely self-love, but the undue pref- 
erence of our happiness to the happiness or welfare of 
others. 

Our answer to this theory is, that there is generally 
selfishness present in all sin, but sin is more than selfish- 
ness, and it is also very possible that one may love the 
things of the world more than himself. 



ACTUAL SIN 



107 



4. The theory that sin is sensuality, a yielding to 
the appetites and passions of the flesh. 

Our answer to this theory is, that the rule of the 
flesh over the spirit is certainly sin, but sin is much 
more than sensuality. The devils have no flesh, and yet 
they are the greatest sinners. And such sins as pride 
and deceit have no sensual nature, but are nevertheless 
accounted grave forms of sin. 

What is the radical fault in all the above theories? 

The}^ fail to take into account the relation of sin 
towards God. 

Anything that is wrong in its relation towards God 
is sin. If there were no God, and no law of God, there 
could be no sin. All violation of God's law is sin, this 
may be in the way of selfishness, of sensuality, and in 
other ways, but what makes it sinful is that it does not 
conform to the divine law. 

What does the Bible say is the nature of sin? 

I John 3:4: ''Sin is the transgression of the law," or 
better, as R. V. translates : "Sin is lawlessness." See 
Rom. 2:14, 15. 

Sin is not a misfortune or a disease merely, it is an 
offence, disobedience, which deserves punishment. The 
law of God is the standard of right, any incomformity 
in heart or conduct to this law is sin. See Rom. 7:7; 
3 :20. Not only wilful disobedience is sin, also the 
absence of love to God in us is sin. 

What is the Pelagian view of sin? 

The Pelagian says that man is not born sinful, and 
that he can do all that is required of him, if he only 
wills to do it He maintains that man has a perfectly 
free will to do either good or evil, and that sin is due to 
the fact that he exercises the power of his free will and 
deliberately chooses to sin. This view was first form- 



108 



THE DOCTRINE OF MAN 



ulated by Pelagians, who lived in the fifth century. 
This theory is contradicted by the Bible and our own 
conscience. Paul said he could not do the things he 
would; and why, if man can just as well be good as 
evil, is it that there never Vv^ere any who have lived with- 
out sin? 

Another view, closely related to the Pelagian, is 
called the Semi-Pelagian, This view maintains that 
man is sick and needs divine assistance to do the good, 
though man can under the influence of persuasion, and 
without divine influence, turn to God and repent. This 
view is very popular in our day in many circles. This 
view is also unbiblical, for the Bible teaches man has 
no disposition to repent and believe except he be in- 
fluenced b}^ the Spirit of God. 

Are all sins equally grievous? 

No, but we must not think that any sin is a small 
matter in God's sight. Also remember that transgres- 
sions for us, who live under the light of God's word, 
are Avorse than the same sins are for the heathen, 

Luke 12:47, 48: ''And that servant who knew his 
lord's will, and made not ready, nor did according to his 
will, shall be beaten with many stripes ; but he that knew 
not, and did things worthy of stripes, shall be beaten 
with few stripes. And to whomsoever much is given, 
of him shall much be required: and to whom they com- 
mit much, of him will they ask the more." 

What is the greatest sin that can be committed? 

The sin against the Holy Spirit. For this sin there 
is no pardon. 

Matt. 12:31, 32: "Therefore I say unto you, every sin 
and blasphemy shall be forgiven unto men; but the 
blasphemy against the Spirit shall not be forgiven. 
And whosoever shall speak a word against the Son of 



ACTUAL SIN 



109 



man, it shall be forgiven him ; but whosoever shall speak 
against the Holy Spirit, it shall not be forgiven him, 
neither in this v^orld, nor in that v^hich is to come." 

Much has been written and said about this sin, and 
many children of God have been harassed almost to 
despair by the fear that they had committed this sin. 
It is, therefore, very necessary to seek the meaning of 
the above vvords of Jesus. For this purpose notice the 
connection in which they occur. 

When Jesus was casting out the devils by the Spirit 
of God, his enemies declared that he did this through 
Beelzebub the prince of the demons, and this slander 
of the Pharisees gave occasion to Jesus to utter the 
terrible warning. 

His enemies presented the work of the Holy Spirit 
as if it were the work of the devil, it was a speaking 
against the Holy Spirit. In view of the connection 
of the words of Jesus about the sin against the Holy 
Spirit the best explanation has always been, that this 
sin is a conscious, intentional slandering of the Holy 
Spirit and his work. This sin could not be committed 
by a heathen, who knows nothing of the Holy Spirit, 
but only by him who knows the Spirit and has received 
some degree of enlightenment of the Spirit in his heart. 
Whoever has committed this sin becomes hard and con- 
stantly hardens in sin, going beyond the reach of pos- 
sibility of repentance, because the Holy Spirit has left 
him to himself. If, therefore, there is yet sorrow for 
sin and a fear of committing this unpardonable sin, we 
may believe it has not been committed. 

This sin is not the same as the grieving of the Holy 
Spirit of which Paul speaks in Eph. 4:30. Grieving is 
done by not yielding to the Spirit and going contrary to 
his promptings in the heart. But grieving is not slander- 



110 



THE DOCTRINE OF MAN 



ing the Spirit, though for the honor of God and our own 
welfare we must be careful not to grieve the Spirit. 
Grieving the Holy Spirit stunts and stops spiritual 
growth and is, therefore, injurious, but if repented for 
in true sorrov/ the Spirit will again manifest his favor 
to our hearts. 

Covenant of Qrace. 

Following the discussion of the first man's fall into 
sin, of our own inherited and actual sin and its terrible 
consequences, comes the glad message of deliverance and 
salvation. 

All mankind is aware of miisery, though all do not 
know its true nature, and all seek for rescue in some way. 
The heathen are ever seeking in vain, only the grace of 
God can provide a way of escape from sin and its punish- 
ments. Deliverance m^ust come from above. And de- 
liverance has come from above. God has revealed an 
eternal counsel of redemption for the salvation of his 
people. Immediately after man sinned God revealed his 
just anger against sin in the judgments he pronounced 
upon the transgressors, but he also revealed his grace 
in tempering judgment with mercy, and promising that 
he would establish enmity betAveen the wom^an and her 
seed and the serpent and his seed, and that the seed of 
the womian would bruise the head of the serpent. 

God did not allow sin to go unchecked, and Satan 
to ruin his creation altogether; and he did not cast man 
av/ay from him.self into hopeless despair. Immediately 
after the fall and repeatedly since God has revealed his 
good pleasure to save a remnant of humanity. 

The v/ay in which God saves his people is according 
to the plan of the covenant of grace, according to a 



COVENANT OF GRACE 



111 



gracious arrangement which he himself makes with his 
people. 

The covenant of works is broken, its threatened pun- 
ishment man can not escape, if left to himself ; but God 
grants another covenant in its stead, the provision of 
which God himself will carry out unto the eternal life 
of his people. 

As we saw in treating the covenant of works God 
dealt with Adam as an intelligent creature ; he had m.ade 
man in his own image, and he ruled him differently from 
all other creatures. The animals God rules without 
consulting them. With man God did consult, him he 
ruled by moral persuasion. Of man God desired volun- 
tary and loving obedience, therefore God made an agree- 
ment, a covenant with man. 

Since the fall God still respects man's intellectual 
and moral nature, in saving man he again makes an 
agreement, a covenant with him. God's dealings Vv^ith 
man are not magical, but ethical. God does not force 
his people against their own Avill to be saved, to love 
and to obey him, but he first makes them willing and 
enters into a covenant of grace with them. The plan 
and method of salvation is a covenant method. 

This view of God's dealings with his people will 
greatly simplify our comprehension of the way of sal- 
vation and of our relation towards God. 

What is the covenant o£ grace? 

It is the gracious agreement between God and his 
people, whereby God promises them complete salvation 
in the way of faith, and they accept this in faith. 

In human society a covenant in general is an agree- 
ment between two or more parties, sometimes it bears 
another name, as : a treaty, a contract, an arrangem^ent, 
a stipulation, a disposition. 



112 



THE DOCTRINE OF MAN 



After it was well understood what a covenant was 
by the people of the first world, because of their deal- 
ings with one another, God entered into covenant re- 
lation with his people, and revealed the plan of salva- 
tion as a covenant between him and the people he 
called. 

That God did thus present the plan of salvation under 
a form of a covenant is evident : 

1. From the use of the words B'rith in the Old 
Testament and Diatheke in the New Testament. 

The prevailing usage of the word B'rith in the Old 
Testament is to designate a mutual agreement between 
two or m_ore parties. 

Thus Abraham and Abimelech made a covenant (Gen. 
21 127) ; Joshua made a covenant with the people (Josh. 
24:25); Jonathan and David made a covenant (I Sam. 
18:3). See I Sam. 20:16; I Kings 20:34. 

For all these mutual compacts the word B'rith is 
used, and this same word is used for transactions between 
God and man. Repeated mention is made of the cove- 
nant of God with Abraham, Isaac and Jacob, Gen. 15: 
18; 17:13, and of his remembering his covenant with 
Israel in Egypt, at Mt. Sinai, etc. 

A little knowledge of the Old Testament will per- 
suade that the dealings of God with Israel were all 
founded on and governed by the covenant relation be- 
tween God and his people. 

God is said to have remembered his covenant, to 
be true to his covenant, Israel is said to have broken 
the covenant, and to have renewed the covenant. Israel 
was treated as God's people and was specially privileged. 

See Deut. 5:6; II Kings 23:3; II Chron. 15:12; II 
Kings 13:23; Ps. 81:9, 12; Ps. 89:1-5; Hoshea 6:1-3; 
11:7-9; 14:2-9; Ezekiel 20:9, 14, etc. 



COVENANT OF GRACE 113 

The word Diatheke in the New Testament, R. V., 
is consistently translated covenant. This word is de- 
rived from a verb that means to arrange, and is, there- 
fore, used for any arrangement or disposition, especi- 
ally of testaments ; but in Scripture this word has uni- 
formly the sense of a covenant, is used as a translation 
for the word B'rith, and to designate the covenant of 
God with believers. 

Matt. 26 :27, 28 : "And he took a cup, and gave 
thanks, and gave to them, saying. Drink ye all of it; for 
this is my blood of the covenant, which is poured out 
for many unto remission of sins. II Cor. 3 :6. 

Heb. 9:15: "And for this cause he is the mediator 
of a new covenant. 

II. Not only from the plain meaning of the above 
words is the plan of salvation presented as a covenant, 
but also and more decidedly from the fact that the ele- 
ments of a covenant are included in the plan of salvation. 

There are parties, mutual promises and obligations, 
and conditions. All these belong to covenants. See 
Cov. of Works. 

The plan of salvation, it is true, is not literally pre- 
sented as a covenant everywhere, but the name is used 
to designate the method of God in dealing with his 
people unto their salvation, and when we bring all the 
various elements together we plainly have a covenant 
arrangement in both Old and New Testament. 

When was the covenant of grace revealed? 

The promise and purpose of salvation was revealed 
immediately after the fall, but God did not formally 
enter into a covenant of grace with man till he made 
a covenant with Abraham. The blessings of salvation 
have been the same in all ages, were the same for Adam 



114 



THE DOCTRINE OF MAN 



and his children as for Abraham and for us, but the 
measure of these blessings and the comprehension of 
them have not ever been the same. God revealed more 
of his grace as time v^ent on. To Adam and Eve, how- 
ever, there w^as granted the revelation of a gracious pur- 
pose of God for their benefit. After they had sinned, 
God called the man and woman and the serpent to ac- 
count and upon all did he pronounce his judgment. Gen. 
3:9-19. To the serpent God said: "Because thou hast 
done this, cursed art thou above all cattle, and above 
every beast of the field ^ ^ ^ ^ j ^jjj 
enmity between thee and the woman, and between thy 
seed and her seed : he shall bruise thy head, and thou 
shalt bruise his heel." Gen. 3:14, 15. This curse pro- 
nounced upon the serpent had regard not so much to the 
irrational beast as to the spiritual tempter, the devil, 
who had used the serpent as his instrument, and the 
punishment which fell on the serpent was a symbol of 
Satan's punishment. 

God declared he would put enmity between the 
woman and the serpent, between her seed and the seed 
of the serpent. By yielding to temptation friendship 
had originated between Eve and the serpent, but this 
friendship God declared would be changed into enmity, 
and wherever enmity towards Satan has arisen there 
has come friendship v/ith God. As a result of the en- 
mity towards Satan a struggle would ensue between the 
seed of the woman and the seed of the serpent, and in 
this struggle the seed of the woman would bruise the 
head of the serpent. 

The seed of the woman culminated in Christ, who is 
pre-eminently the one who fights Satan. In his strug- 
gle against Satan his heel was bruised so that he was 
tem.porarily wounded and apparently stopped in his 



COVENANT OF GRACE 



115 



course, but only temporarily, for he bruised the head of 
Satan, that is, he will yet completely crush him in death, 
and deliver thereby the spiritual seed of the woman. 

In this curse pronounced upon Satan in the presence 
of Adam and Eve, there was a message of good-will of 
God to them, a ray of light to give them hope for the 
future. It was a beginning of the gospel. And certainly 
God must have revealed more of his plan of grace at 
other occasions; this is evident from the knowledge of 
God shown by Cain and Abel, Enoch, Noah, Job, Mel- 
chizedek and Abraham. There was no restriction of 
the privileges and blessings of salvation to one people 
till several centuries after the flood, but all mankind was 
called to walk in God's ways, and all who did were 
blessed with the mercies of God, with a measure of the 
same covenant blessings which we receive, so that some 
even walked with God. Gen. 6:9. 

The idea of covenanting with God to enjoy the bless- 
ings of salvation did not, however, stand out clear before 
man's mind till God himself revealed the plan of sal- 
vation to Abraham as a covenant of grace. To Abraham 
not only the blessings but also the form of the covenant 
was revealed. God directly declared he would establish 
his covenant between himself and Abraham and his 
seed for an everlasting covenant, to be a God unto him 
and his seed after him. Gen. 17:7. 

The dispensation of the blessings of salvation to 
Abraham and since assumes a covenant form. To sum- 
marize what was new in this covenanting with Abraham 
we mention the following points : 

1. A formal covenant was established. 

2. This covenant was limited to one tribe. 

3. The sacrament of circumcision was added as a 
sign and seal of the covenant relationship. 



116 



THE DOCTRINE OF MAN 



What covenant elements do we find in God's deal- 
ings with Abraham? 

1. Condition: Faith in God. Faith did not earn 
or merit salvation for Abraham, but his receiving God's 
favors was suspended on his trusting absolutely on the 
Lord, and at every new manifestation of faith there was a 
new promise of God given to him. 

2. An obligation, which God put in these words : 
"walk before me, and be thou perfect." Gen. 17:1. 

3. The promise : "1 will be a God unto thee and to 
thy seed after thee." Gen. 17:7. 

There were other promises also made to Abraham, 
promises of a multitude of descendants, of all the land 
of Canaan for an everlasting possession, and of great 
outward prosperity, if Abraham and his seed walked 
obedient to God, but these did not constitute the princi- 
pal blessing. The main and special blessing was of a 
spiritual nature, to which those of a material nature were 
added as an extra favor for Israel during the Old Testa- 
ment dispensation. 

The spiritual blessing was that God was the God of 
Abraham and his seed. This promise embraced all 
other spiritual blessings. It meant that God removed 
every bar of separation between himself and his people, 
that he would communicate himself in the fulness of 
his love to his people, and would bless them as the 
special objects of his favor, and God's favor is life. 

This promise was not fulfilled to every Israelite, for 
all did not believe in God and walk before him. To all 
who walked in Abraham's ways God was their infinite 
portion. 

How long did this covenant established with Abra- 
ham last? 

It is still in force, for it is eternal, and has been per- 



COVENANT OF GRACE 



117 



petuated even to our day with all believers and their 
children. 

There have been, hoAvever, different dispensations 
of this covenant, that is, the same mode of the admin- 
istration of the covenant favors has not always been 
followed. 

There have been really three dispensations of the 
covenant blessings during the Old Testament : 

1. The first extending from Adam to Abraham. 
During this period there was no formal covenant, no 

sacrament, no one special people to whom the covenant 
favors were confined. 

2. The second extending from Abraham to Moses : 
During this period there was a sacrament, circum- 
cision ; the revelation of God's grace was greatly in- 
creased and the covenant formally made with Abraham 
and his seed. 

3. The third dispensation extended from Moses to 
Christ. 

The covenant was now a national covenant, limited 
to Israel as a people or nation. During this period there 
were two sacraments, circumcision and passover. And 
another great distinction of this period was that God 
revealed and maintained his laws given to Moses at Mt. 
Sinai. 

The moral law of the ten commandments was given 
as the rule of life, and besides this law there were 
numerous ordinances for the ceremonies of religion. 

A priesthood and system of sacrifices were intro- 
dviced, and a more definite view was given of the sal- 
vation of the Lord for his people. 

This dispensation was full of types, all pointing to 
Christ, all promising some form of grace which the 



118 



THE DOCTRINE OF MAN 



Messiah would gain for his Church. The church was 
yet in the age of its minority, and so God spoke to it 
through picturesque symbols and types. This especially 
was the period of preparation and anticipation of Christ, 
who was ever more clearly revealed and promised by 
the prophets. 

Most of the people lost sight of the true spiritual and 
typical meaning of the various ordinances of this period, 
they failed to see that the ceremonies of their religion 
were intended to lead their faith to Christ, and they 
imagined the observance of the outward duties of re- 
ligion were sufficient to make them acceptable and pleas- 
ing in God's sight. Some, hovv^ever, perceived the true 
intention of God and were saved by faith in Christ, even 
as we are today. 

Under v/hat dispensation of the covenant of grace 
are we living? 

Under the gospel dispensation. 

The peculiarity of this dispensation is : 

1. It is catholic, i. e., it is not confined to one people, 
but designed for all nations and all classes of m.en. 

2. It is more spiritual than the old dispensation. 
The types and ceremonies are done away, because ful- 
filled in Christ, and the revelation of God's grace is 
more direct, more inward and spiritual. Christ has come 
and has sent the Holy Spirit, the Comforter, the Spirit 
of truth, to abide in the people of God and guide them 
in sanctification of life. 

3. This dispensation is more evangelical. The old 
dispensation Vv^as more legal. 

4. This dispensation is final, the old was temporary 
and preparatory. 

At the end of this period comes the resurrection and 
the judgment. All the remaining saints of God will be 



COVENANT OF GRACE 



119 



converted and gathered home to Grod in this dispen- 
sation. 

What evidence have we that it is one and the same 
covenant of grace during all these various dispensations? 

Because the same blessings of salvation and eternal 
life were given to the saints of God under the Old Testa- 
ment as under the New. 

The saints of old knew of pardon of sin, restoration 
into the favor of God, the renewing of life and hope of 
eternal life. Compare Gen. 17:7 and II Cor. 6:16. The 
same blessings mean the same covenant. 

2. Because Christ is the Mediator under both dis- 
pensations. 

The believers of old were saved by virtue of the 
sacrifice of Christ, yet to be made, and we are saved by 
his sacrifice already made. 

All trust of God's people has ever been in him who 
was revealed as the Seed of the Woman, the Seed of 
Abraham, Shiloh, the Son of David, the Servant of the 
Lord, the Prince of Peace, and God manifest in the flesh. 

Acts 4:12: *'And in none other is there salvation: 
for neither is there any other name under heaven, that 
is given among men, wherein we must be saved." 

3. Because in every age faith has been the necessary 
condition of salvation. 

Rom. 4:3: *Tor what saith the Scripture? And 
Abraham believed God, and it was reckoned unto him 
for righteousness." 

Rom. 5:1: "Being therefore justified by faith we have 
peace with God through our Lord Jesus Christ." 

There have been different modes of administration 
of the blessings of the covenant, but it was ever the 
same covenant. 

W^ith whom is the covenant of grace made? 



120 



THE DOCTRINE OF MAN 



TMs question is the same as to ask : who are the 
parties to the covenant? 

In all covenants there must necessarily be two 
parties. Among Reformed teachers there has always 
been a diversity of opinion as to who the parties to the 
covenant are. There are especially two ideas : 

1. Some teach that the covenant was made in all 
eternity between the Father and the Son as contracting 
parties, the Son therein acting as the second Adam, 
representing all his people as their Mediator, Surety 
and Head, assuming their place and undertaking all 
their obligations, and engaging to apply to them all 
the benefits of salvation, and to secure on their part 
the performance of all the duties required. According 
to this view the covenant was contracted with the head 
for the salvation of the members. Christ was the Spon- 
sor for his people and in him the rhembers of his body 
covenated with the Father. The Westminster Larger 
Catechism presents this view. In answer to the ques- 
tion: ''with whom was the covenant of grace made?" 
It is said : ^'The covenant of grace was made with Christ 
as the second Adam, and in Him with all the elect as 
his seed." 

2. Others believe that there are really two cove- 
nants, the first, called the Covenant of Redemption, 
formed from eternity between the Father and the Son 
as parties. The second, called the Covenant of Grace, 
formed between God and his people. The latter, the 
covenant of grace, is founded on the former, the cove- 
nant of redemption. , 

There is no doctrinal difference between those who 
advocate either of these two views, the difference being 
mostly in the manner of viewing God's dealings with his 
people and of stating these views. 



COVENANT OF GRACE 



121 



Those who teach an eternal covenant of grace be- 
tween the Father and Son, according to which the Son 
not only makes possible the salvation of his people by 
his obedience, but also actually carries out every part 
of salvation in the restoration of his people, lay very 
proper stress: (i) on the unity existing between Christ 
and his people according to the eternal purpose of God; 
(2) on the similarity between the covenant of works 
and of grace, — in the first Adam representing the whole 
human race in the economy of nature, in the second 
Christ representing the whole body of his people in the 
economy of grace. Rom. 5:19: "For as through the 
one man's disobedience the many were made sinners, 
even so through the obedience of the one shall the many 
be made righteous." 

(3). On the fact that all salvation is the work of the 
triune God, and that man is in reality not a party to the 
covenant with God except that Christ have made him a 
new creature through the Holy Spirit, and even after 
we are saved our living in covenant relation with the 
Lord is ever through Christ our head, for whose sake 
we are accepted. , 

There is, therefore, much in favor of this view in the 
Scripture and in actual experience. 

We would, however, prefer the second view pre- 
sented above, which distinguishes between two cove- 
nants : the covenant of redemption between the Father 
and the Son for the salvation of the elect, and the cove- 
nant of grace between God and his people, of which 
covenant of grace Christ is mediator and surety. This 
view can embrace the truth included in the view of an 
€ternal covenant of grace and also comprehend other 
essential truths of Scripture which teach that God actu- 
ally covenants with his people. 



122 



THE DOCTRINE OF MAN 



Scripture plainly teaches two covenants, the first 
between the Father and the Son, and the second between 
God and his people, and that there is a difference be- 
tween these two, difference in condition and promises ; 
and that the covenant between God and his people has 
been made possible by the eternal covenant between 
God the Father and the Son for the redemption of 
the elect. We will describe these two covenants and 
point out their relation to each other. 

¥/hat is the covenant of redemption? 

The Covenant of Redemption is the eternal agree- 
ment between the Father and the Son and the Holy 
Spirit, vv^hereby the Father has given the Son to be the 
Redeem.er and Head of the elect and the Son has pledged 
himself to be the Surety and Savior of his people 
through the work of the Holy Spirit. This covenant of 
redemption is also called the Counsel of Peace. 

The work of saving the people of God is a work of 
the triune God, each one of the three Persons is inter- 
ested in it, and together they have covenanted to re- 
deem and save the eternally beloved. No man has been 
the adviser of God in devising the plan of salvation, but 
here as everywhere, all things are out of, through and 
unto God. And in no other revelation of God is there 
given to us such a beautiful manifestation of the co-op- 
eration of the three Persons of the Trinity as is made 
known to us in the revelation of the counsel of peace 
or covenant of redemption. Perfect harmony and per- 
fect unanimity is manifested between the Father and 
the Son in agreeing to save the objects of their love. 

The proof of this doctrine is found in the Scripture 
where it speaks of contracting parties, promises and 
conditions, when it reveals to us the relation of the 
Father and the Son in their work of salvation. The Son 



COVENANT OF GRACE 



123 



becomes as Mediator the Servant of the Father, to him 
a work is given, and promises of reward are mentioned 
when this work is accomplished. 

John 17:4: ''I glorified thee on the earth, having 
accomplished the work which thou hast given me to 
do." Compare John 20:17. Isaiah 49; 53:10; John 17: 
14, 24. 

What conditions did the Father put to the Son in the 
covenant of redemption? 

1. That he should assum.e the human nature and 
thus become one with those he was to save. 

2. That he should by his obedience in suffering and 
death atone for the sins of his people, and should further- 
more by fulfilling the requirements of the law merit for 
them eternal life. 

3. That he should also apply the blessings of sal- 
vation to all his people and cause them to live in cove- 
nant relation with their God. 

What promises did the Father make unto the Son? 

1. That he would prepare him a human nature and 
anoint this human nature with the Holy Spirit to qualify 
it for the work of redemption. 

2. That he would be exalted after his humiliation, 
and that to him would be given the Holy Spirit without 
m.easure to regenerate and save his people. 

These conditions and promises we know have been 
fulfilled, and so the eternal covenant between the Father 
and the Son results in the redemption of the Church of 
God. Because this covenant of redem.ption is carried 
out God can and does now make a covenant of grace 
with his people. 

Wherein does the covenant of grace differ from the 
covenant of redemption? 



124 



THE DOCTRINE OF MAN 



1. In the contracting parties : in the one, the parties 
are God and his people, in the other the Father and Son. 

2. In the conditions: the covenant of redemption 
included conditions for Christ to fulfill, viz., that he 
must suffer for his people and gain eternal life for them ; 
the covenant of grace includes the condition of con- 
version from sin and faith in Christ for all who would 
enjoy the blessing of eternal life. 

3. The covenant of redemption aimed at the secur- 
ing of salvation ; the covenant of grace aims at the appli- 
cation of salvation to believers. 

4. The covenant of redemption is eternal; the cove- 
nant of grace is temporal, it is based on the former, 
but is carried out in the course of time. 

Why is the covenant God makes with us called the 
covenant of grace? 

Because it is entirely of grace, the whole arrange- 
ment and every blessing we obtain according to this 
covenant is all of grace. The sovereign love of God 
is the exclusive origin and source of the covenant. In 
contrast to the covenant of works, wherein man had to 
gain eternal life by his own obedience to the law, the 
present covenant arrangement secures eternal life to 
man without works simply as the gift of God. God gives 
Christ, who removes the curse from us by being made 
a curse for us, who grants eternal life as a gift to his 
people. Even faith in its first aspiration to the Savior 
is of grace. All that man does in agreeing to the terms 
of salvation and in serving God is of God. 

For Christ there was no grace, he had to suffer the 
penalty of death for his people and to fulfill the law that 
he might earn life for us. 

Now as a fruit of his work we are restored into the 
favor of God through infinite grace. The covenant is 



COVENANT OF GRACE 



125 



often rightly called a testament because all it contains 
is the sovereign disposition of God's will. 

Because this covenant is so entirely a gift of grace 
it is eternal, it can not fail. The covenant of works 
depended on the obedience of a fallible man and was 
broken, but the covenant of grace rests on the accomp- 
lished v/ork of Christ, and does not depend on the con- 
stancy and loyalty of man, it is entirely of grace. Man 
is untrue to his obligation every day, but God has de- 
creed to save his people and in grace remains true to 
them. Of God, and through God, and unto God is 
every part of the covenant of grace. 

Who are today to be considered members of the cove- 
nant of grace? 

This very practical question has been differently 
answered. Some would limit the covenant people to 
the elect alone, while others teach that the believers 
and their children are to be considered the covenant 
people. The significance of this question we will all 
feel when we consider that our answer to it will de- 
termine our attitude towards the children of believers 
and of the youths who have grown up in the church, 
but have not yet shown any signs of conversion. 

Are such outside of the covenant of grace? We doubt 
whether this can be maintained from the Scriptures. 
It is true the full spiritual blessings of the covenant are 
only given to the elect, and they only actively and heart- 
ily enter into the covenant relation. In them the cove- 
nant ideal is realized. For then it is not merely an out- 
ward relation, but an inner engagement with the Lord, 
and for them the covenant is inviolable and eternal. 
Through the new birth they are inseparably connected 
with Jesus Christ, the Head of the covenant. 

On the other hand, however, is the clear teaching of 



126 



THE DOCTRINE OF MAN 



Scripture that God establishes the covenant with the 
believers and their children, and that the covenant is 
perpetuated from generation to generation through the 
families of believers. Believers and their families are 
spoken of in Scripture as being the covenant people, 
thus Abraham and his house were in covenant relation 
with the Lord, and God ever treated Israel under the 
Old Testament dispensation as his people, not only the 
elect, but all the seed of Abraham, and to the unfaithful 
Jews he announced his punishment as upon those who 
had broken the covenant. Hoshea 6. 

They must have been in the covenant before they 
could break it. In the New Testament likewise we 
read the assurance ''the promise is to you and to your 
children." Acts 2 139, and we are told that the apostles 
considered the children to have entered into covenant 
relation towards the Lord with their parents, when these 
believed, — therefore, the apostles baptized the parents 
and their children. Acts 16:15, 33. I Cor. 7:14. 

There can be, therefore, no doubt but what the chil- 
dren of believers are within the circle of the covenant. 
Are they all, however, even those who are not con- 
verted to the Lord, in the same sense within the cove- 
nant? Do all stand in the same relation to God? This 
can not be, and is plainly proven not to be so. There 
must be consequently a two-fold relation to God within 
the covenant, — one relation wherein those stand who 
have believed in Christ and surrendered heart and hand 
to God, and another relation wherein those stand who 
are still unconverted but have been born of parents to 
vv'hom the Lord has said: "1 am thy God and the God 
of thy children. 

This two-fold relation has been recognized by many 
of our theologians, and various terms have been used 



COVENANT OF GRACE 



127 



to describe the different relation wherein the believers 
and those who are not yet believers stand to the cove- 
nant God, a very common way of distinguishing being 
to speak of an outward and an inward relation or side 
of the covenant of grace. The covenant is said to have 
two sides : an outward and an inward ; they who believe 
in the Lord Jesus Christ stand in an inner relation 
tow^ard the covenant God and with them the covenant 
is eternal, while those who do not believe are not yet 
inwardly related to God, and if not turned to God will 
eventually drop out of the circle of the covenant. 

Some Reformed teachers, referring to the same thing 
as we call the outward and inward side of the covenant 
of grace, have preferred to use the terms judicial rela- 
tion and vital or living fellowship. They who are born 
again and are thus through the Holy Spirit in fellowship 
with Christ are in the inner relation or the vital union 
with the covenant Head; others not born again and 
living without faith are in the judicial relation, that is 
according to God's law and justice they are in the circle 
of the covenant and thus judicially have a claim on the 
promise of God and God has a claim^ on them as his 
people. (See doctrine of Infant Baptism.) 

Others have spoken of an outward and inward cove- 
nant, as though there were two covenants, but there is 
no statement in Scripture on which to base such an 
idea; the Bible knows of but one covenant of grace. 

Not two covenants, but a two-fold relation towards 
God and towards the covenant blessings and obligations, 
we must distinguish. 

That the meaning of the covenant for us may be 
appreciated, a little more detailed account of this two- 
fold relation toward God will be beneficial. 

And then let it first of all be remembered that there 



128 



THE DOCTRINE OF MAN 



are two ways of coming into covenant relation with the 
Lord; — the first is by a living faith in Christ, when one 
before outside becomes a partaker of the blessings of 
salvation and surrenders his life to the Lord for service ; 
— the second way is by being born in the covenant. 
Those who were outside of the covenant of grace, but 
come to faith in Christ, do by this faith enter into the 
full life and fellowship with God which the covenant 
of grace grants to believers, they are not only in out- 
ward relation to God and his people, but also in living 
union with both. 

It is different, however, with children born of be- 
lievers, they are in the covenant by birth. Not by their 
own choice, but by the choice of God are they in the 
covenant. God caused them to be born of covenant 
people, in a covenant home, and God claims these chil- 
dren as his own; he assures them the full blessings of 
the covenant : viz, that he will be their God, he demands 
of them forsaking of the world and living unto him in 
obedience, and he invites not only but promises and 
commands faith in Christ as the means of securing all 
the privileges of grace. Such children of believers do 
not, therefore, stand in the same relation to God as the 
children of heathen do, for God makes no special and 
personal promises to these and to them he does not say: 
*T am your God," but he does say this to the children 
of the Saints. These children have special privileges and 
obligations, and if they do not live up to their privileges 
and duties their responsibilities and condemnation will 
be greater than that of the heathen, for they are cove- 
nant breakers. 

Children of believers are within the covenant of 
grace by the will of God. The children have done noth- 
ing on their part to enter the covenant, and yet there 



COVENANT OF GRACE 



129 



is a valid covenant relation, for God has established 
this. 

As children born of citizens are citizens of the United 
States, not by their own choice, but by the law of the 
land, so are children of believers in covenant relation 
with the Lord. But they are not immediately in full 
possession of the covenant blessings and do not all live 
in a new and holy life to the glory of God. They are, 
nevertheless, in the circle of the covenant, God claims 
them as his own, and in turn promises to be their God 
and Father through Jesus Christ. There is a judicial 
or legal relation between God and the children of the 
covenant. God has a legal claim on their trust and 
love, and they have a legal claim on God. As soon as 
they turn to God in hearty surrender of life they will 
know that God is ever true to his part of the covenant. 
No child of the covenant that has grown to years of 
discretion ought to be content to remain apart from 
God and his salvation, none should rest till they know 
they have entered into a living fellowship with Jesus 
Christ and are enjoying the full benefits of his salvation. 

But how can the child of the covenant come to enjoy 
this, how can he consciously enter into the blessings of 
Christ? This he does in his conversion: he then for- 
sakes the way of sin and turns to Christ in living faith, 
and all who believe in Christ and submit to him as 
Master are partakers of the covenant blessings. When 
one learns to acknowledge the claim that God has upon 
him, and also exercises his own claim on God by asking 
God to accept him and save him for Christ's sake, he 
then agrees to the covenant and consciously partakes 
of the fellowship of Christ. In repentance for sin, in 
sorrow for having lived contrary to God, he flees to the 
Savior to be saved by free grace. He has been born in 



130 



THE DOCTRINE OF MAN 



the covenant, baptized in the name of the -triune God, 
whereby God assured him he would be his Father, 
Savior and Sanctifier, he has been favored with the 
labor of the church of God, has been wrought upon in 
many ways by the Spirit of God, — all of which he by 
the grace of God appreciates and to which he responds 
by surrendering to Christ, and when he does this God 
gives him peace and rest as the evidence that he has 
been justified for Christ's sake. 
The objection is often made: 

"Man can not do this in his own power, he can not 
repent and believe, can not enter into covenant relation 
with God from his own choice, and so he will have to 
wait till God causes him to believe and turn." To this 
we of course fully agree, man does not turn to God in 
his own power, salvation is entirely of grace, and only 
by the regenerating of the Holy Spirit does man enter, 
into living fellowship with Jesus Christ. But do not 
forget that the grace of the Holy Spirit that is needed 
to believe and be saved is just what God has promised 
to those in the covenant. What is needed is a gift of 
God — a gift promised to the children of the covenant 
and church of God. ''Ask and it shall be given, seek and 
you shall find, knock and it shall be opened." Too 
many lay emphasis on the fact that they can do nothing, 
and then make this an excuse for going on in an impeni- 
tent life. Let them remember God has pledged him.self 
to bless his covenant people. Let man do as God directs, 
trusting in the love and faithfulness of God, and there 
will be no unfaithfulness on God's part. The child of 
the covenant has special obligations and duties, but he 
has also special promises. Claim what God has assured 
you and you can fulfill your obligations. God does not 
expect anyone to come and to continue in his own power. 



COVENANT OF GRACE 



131 



In the beginning of our turning to God and ever there- 
after we live by faith in Christ. 

It is very w^rong when the covenant youth grows 
up and, in spite of all its privileges, shows no fear of 
God, and confesses no hearty faith in Christ. Many are 
content to remain forever so-called baptized members 
of the church and manifest no sense of need of heart to 
get right with God. This is deplorable. Let such appre- 
ciate that God not only invites them to be saved, but 
expects them to turn from their evil ways and live 
through Christ. Again let us remember confession of 
faith before the church is not in itself enough. One 
may be a communicant member of the church and not 
be a member of Christ. We must all become so-called 
full members of the church, but this position will be of 
no advantage if we are not members of the spiritual 
body of Christ. We must get right with Christ, and 
we will rejoice to be right with the church. 

May Christ never have to lament over us as he did 
over Jerusalem. Matt. 23 :37. 

Through what means does God administer and per- 
petuate his covenant? 

Through his word and Spirit. The ministry of the 
word calls to repentance and faith and to continued 
obedience to God, but this ministry of the word is in- 
effective except the Holy Spirit apply it to our hearts. 
The word calls to duty, the Spirit fits for duty. Thus 
by word and Spirit we are enabled to be true to our 
part of the covenant. Study, therefore, God's word and 
yield to the promptings of the Holy Spirit. Grieve not 
the Spirit. Resist not the Spirit. 

Of what use are the Sacraments in the covenant of 
grace ? 

They are means instituted by God to confirm the 



132 



THE DOCTRINE OF MAN 



promises of the covenant of grace and to strengthen the 
faith that accepts it. 

(See doctrine of Sacraments.) 

Do all christians accept our view of the covenant of 
grace? 

No, this is a doctrine peculiar to churches of Calvin- 
istic creed, mainly the Reformed and Presbyterian 
churches, and in these it is not always emphasized and 
influential in practical life as it should be. The more a 
church loves the Reformed confession of faith and the 
more it lives in harmony with this confession the more 
will the covenant of grace be emphasized. Laxity in 
doctrine and in practical christian life means a losing of 
sympathy with this beautiful scriptural conception of 
the relation of God to his people. 

What will be the grand results of a consistent appli- 
cation of the doctrine of the covenant of g^ace to chris- 
tian life? 

God will be praised as the Author and Finisher of 
our salvation. His sovereign grace will be recognized 
as the source of all spiritual blessings. He sought man 
in his sins, he gave man his own Son as Savior, through 
this Son man has obtained the blessings of salvation, and 
through this Son God covenants with man to be his God 
unto eternal life. A recognition of this fact will lead 
to a devoted life to God in everything. The believer who 
appreciates what this means will in his home, his church, 
the State and in social life, seek to live as becomes a 
partner with God. Especially in the training of children 
will this doctrine be most influential. The believing 
parent will appreciate that his child is to be treated as 
a child of God, and he will seek to bring up his child 
in the nurture and admonition of the Lord. He will 
pray for his child and with his child that it may enjoy 



COVENANT OF GRACE 



133 



with him the covenant blessings which God has prom- 
ised. In the home there will be a christian atmosphere, 
and the parent will seek to secure a christian training 
through the agency of the church and school. When 
presenting their children to be baptized the parents are 
asked : "Do you promise and intend to see these chil- 
dren, when come to years of discretion, instructed and 
brought up in the aforesaid doctrine (the doctrine of 
Old and New Testament and of the articles of the con- 
fession of the Reformed Church), or help or cause them 
to be instructed therein, to the utmost of your power?" 
To which they answer: "yes." 

This answer is not soon forgotten by sincere christian 
parents, but in harmony with this promise they seek 
to the utmost of their power to lead their children in 
the way of their covenant God. And through their 
children God usually perpetuates his covenant and 
church. 

Gen. 18:19: "For I have known him, to the end that 
he may command his children and his household after 
him, that they may keep the way of Jehovah, to do 
righteousness and justice; to the end that Jehovah may 
bring upon Abraham that which he hath spoken of him." 



CHAPTER IV. 



The Doctrine of Christ, the Mediator 
of the Covenant of Grace. 



What position does Christ occupy in the covenant of 
grace ? 

He is Mediator and Surety of the covenant of grace. 

In our treatment of the covenant of grace we have 
seen that it is God's way of restoring the proper relation 
between himself and the fallen sinner, so that the Lord 
becomes the God and Father of the sinner and the sin- 
ner becomes the child and heir of God. 

To appreciate what it means that the proper relation 
betv/een God and man is restored, let us remind our- 
selves that man is by nature guilty before his God, that 
he is vile and miserable in his sins before the eyes of 
God, that he is unwilling and unable to return to God 
and to serve him. In contrast with and over against this 
fallen sinner is the holy and righteous God, whose very 
nature must punish the sinner in his sinfulness. There 
is, therefore, between man and his God an immense 
separation and alienation. How can they come together? 
The sinner can not live in the love of God, except he 
first satisfy the demands of God against him on account 
of his guilt, and if God deal with the sinner as he is 
in himself, he can only reject him as a worker of in- 
iquity, as vile and wretched, and thus unfit for the holy 



THE DOCTRINE OF CHRIST 



135 



presence and intimacy of God. If the proper relation 
between God and man is, therefore, ever to be restored 
it will be necessary that some person satisfy the de- 
mands of God and then so change and fit man that he 
is willing and able to commune again with his God. 
This Person the love and wisdom of God has provided 
in Jesus Christ, through whom God comes to man and 
through whom he restores his people to himself. Because 
of the position Jesus occupies between God and his 
people he is called the Mediator and Surety of the cove- 
nant of grace. 

The word mediator is used in a three-fold sense : 

First — In the sense of a messenger, who explains 
and performs the will of one party towards another, e. 
g., Moses was Mediator or messenger of God towards 
Israel and of Israel towards God. Gal. 3 119. 

Second — In the sense of advocate or intercessor, who 
pleads the cause of the offending party before the 
oflfended party. Thus Joab was mediator for Absalom 
before David. 

Third — In the sense of efficient peace-maker. Such 
a mediator reconciles the demands of the offended party 
towards the offending party. Such a Mediator is Christ. 
He satisfies the demands of the justice of God for the 
sinner, and having atoned for sin and earned eternal 
life for his people he restores these people to God. Be- 
cause Christ thus satisfies the demands of God he is 
also called Surety. As a Surety or Bondsman he has 
assumed all the obligations of his people and has dis- 
charged these in the stead of his people by his obedience 
to God. 

Wherein must the Mediator be known? 
In his natures, names, offices and states. 



136 THE DOCTRINE OF CHRIST 

A study of these four subjects will give a most sys- 
tematic view of our Mediator, Jesus Christ. 

The Natures of Christ. 

How many natures has Christ? 

Two, a divine and a human nature. 

In Christ there is but one Person, the Son of God. 

This one Person has two natures : a divine nature, 
because he is God ; a human nature, because he has 
assumed soul and body in his incarnation. 

What Bible passages speak the plainest of Christ's 
divine nature? 

Such texts as speak of him as God, the Son of God, 

etc. 

Is. 9:6: "His name shall be called Wonderful, Coun- 
sellor, The Mighty God, the Everlasting Father, The 
Prince of Peace." 

Matt. I -.23 : "Behold, a virgin shall be with child, and 
shall bring forth a son, and they shall call his name 
Emmanuel, v/hich, being interpreted is, God with us." 

John 3 :i6: "For God so loved the world that he gave 
his only begotten Son." 

John 20:28: "Thomas answered and said unto him, 
My Lord and my God." Mark 5:6. I Cor. 15:47. 

(For more proofs, see the doctrine of the Trinity.) 

Why must our Mediator be God? 

He must be God that, by the power of his Godhead, 
he might bear in his human nature the burden of God's 
wrath and so obtain for and restore to us righteousness 
and life. 

Notice that in this answer there are three reasons 
given why our Mediator must be God: i. that by his 
Godhead he might bear the burden of God's warth in his 



THE NATURES OF CHRIST 



137 



human nature, i. e., the divine had to sustain the human ; 
2, that he might obtain for us righteousness and life, — 
only God could purchase righteousness and life for mil- 
lions of wretched sinners, a human nature alone could 
impossibly do this; 3, that he might restore to us right- 
eousness and life, not only obtain, but also restore, apply 
to us, put into our possession. We are dead through 
trespasses and sins, and if left to ourselves we could 
not take to ourselves righteousness and life, even though 
these were obtained for and offered to us. Only God 
can put new life into a dead sinner, and rescue him from 
Satan's power. 

Why must our Mediator be a real man? 

Because the justice of God requires that the same 
human nature which has sinned should make satisfac- 
tion for sin. 

Our nature has sinned, not that of an animal or any 
other creature, therefore, our nature must bear the pun- 
ishment of sin; justice requires this. Under the Old 
Testament day animals were sacrificed as sin offerings 
for man ; they were not, however, equivalent substitutes 
for man, as they are far inferior in value to any human 
being. In themselves all the animals had no value to 
atone for sin, but as types of Christ and as pledges of 
sincere penitence, they were accepted by God, and to the 
penitent who sacrificed in faith restoration into God's 
favor was granted for the sake of Christ's coming sacri- 
fice. 

In looking about for deliverance remember that our 
nature must satisfy the just demands of God. And our 
mediator must have our true nature, a soul like ours, 
and a body of our flesh and blood. 

The following summary will give in brief, the reasons 
why our Mediator must be man : 



138 THE DOCTRINE OF CHRIST 

1. The same nature that has sinned must satisfy 
for sin. 

Our Mediator must take our position in law and re- 
deem us from the curse of the law. 

Gal. 4 4, 5 : "God sent forth his Son, born of a woman, 
born under the law that he might redeem them that were 
under the law, that we might receive the adoption of 
sons." 

2. He must be man that he might be able to suffer 
and die. God can not suffer and die,' but a human nature 
can. 

Heb. 2:14: "Since then the children are sharers in 
flesh and blood, he also himself in like manner partook 
of the same; that through death he might bring to 
nought him that had the power of death, that is, the 
devil." 

3. He must be man and in our state and condition, 
that he might be our great sympathetic High Priest. 

Heb. 2:17: "Wherefore it behooved him in all things 
to be made like unto his brethren, that he might become 
a merciful and faithful high priest in things pertaining 
to God, to make propitiation for the sins of the people; 
for in that he himself hath suft'ered being tempted^ he 
is able to succor them that are tempted. 

Why must our Mediator be a righteous man? 

No one, being himself a sinner, could satisfy for 
others, an unrighteous man would first have to satisfy 
for himself before he could begin to do anything for 
others, and to remove his own guilt is forever impos- 
sible for any sinner. 

What proofs have we that Jesus has a real human 
nature? 

I Tim. 2 :5 : "For there is one God, one Mediator also 
between God and man, himself m.an, Christ Jesus." 



THE NATURES OF CHRIST 139 



Scripture speaks of his soul and body, which together 
constitute human nature. 

Matt. 26:38: "My soul is exceeding sorrowful, even 
unto death." 

I Pet. 2:24: "Who his own self bare our sins in his 
body upon the tree." 

His experiences among men also show that he was 
man : he suffered, he rejoiced in spirit, he loved, he 
wept, he was angry, he formed friendships, he was 
tempted, he was like us in every respect, sin excepted. 

This is a glorious fact for us, a miracle of God*s 
condescending love. 

But let us remember that the humanity of Christ is 
of little worth to us if he were only a man, for then 
Christianity were only a system of philosophy, or a sys- 
tem of hero-worship. 

Alas, that so many see in Christ only an ideal man, 
a great human reformer. These do not know the mystery 
of godliness, that God was manifest in the flesh. 

What can we say as to the relations between the two 
natures of Christ? 

Christ's two natures exist without mixture, without 
change, without division, and without separation. (Creed 
of Chalcedon, A. D. 451.) After a bitter struggle be- 
tween various parties as to the natures of Christ the 
above was finally agreed on by the church, and is yet 
the confession of the Roman Catholic, Greek and Protes- 
tant Churches. 

Can we comprehend the union of the two natures in 
Christ? 

No, even much less than we can comprehend the 
union of soul and body in ourselves. We know there 
are in our Savior two natures and that each nature has 
its peculiar attributes, as God he is omnipotent, omni- 



140 



THE DOCTRINE OF CHRIST 



present, omniscient, etc., and as man he is limited in 
power and knowledge, etc. Both natures co-exist in 
Christ, and both are controlled by his divine personality. 

Are there two persons in Christ: a human and a 
divine? 

No, only one divine person, the Son of God. If there 
were two persons we would have two Saviors, a divine 
and a human Savior. 

The Son of God acts through his two natures, so 
whatever is done by the divine or human nature of 
Christ is attributed to his Person. The human nature 
suffers and dies, but this is done by the Son of God in 
his human nature and, therefore, has the value of the 
infinite Person of Christ. 

In our adoration we worship Christ in his two 
natures, but the ground of our worship is the divine 
Person of Christ. To worship the human nature of 
Christ independent of his divine Person would be idol- 
atry; Christ since his incarnation ahvays exists as God 
and man, we in our worship therefore adore him in both 
natures, which are inseparably united under his divine 
personality. 

In this connection it is well to describe what we mean 
by a person. 

A person is a being having life, intelligence, will and 
a separate individual existence. According to this defi- 
nition God, angels and men are persons. In us our soul 
and body together constitute our personality. But 
Christ's soul and body did not constitute a human per- 
son because his soul and body never had a separate ex- 
istence. From their very first origin his soul and bodv 
existed in personal union with the second Person of the 
Godhead. Had his soul and body existed independent 
of the Person of the Son of God then they would have 



THE NATURES OF CHRIST 



141 



constituted a human person, but this was never the 
case ; the eternal Person of the Son of God joined unto 
himself a human soul and body, which did constitute in 
him a human nature in union with his divine nature, but 
not a human personality. 

What is the effect upon Christ's human nature of the 
union of the two natures in Christ? 

1. Exaltation of all human excellencies above the 
standard of human and creaturely nature, a superior gift 
of wisdom and power and love, etc., was the privilege 
of the human nature because of its union with the divine. 

2. Exaltation of the human nature to unparalleled 
dignity and glory. 

Has Christ still a human nature ? 

Yes, but glorified. His human nature is no longer 
subject to the suffering of the punishment of sin. Since 
his resurrection and ascension death no longer rules over 
him. His human nature is now what ours will be, if 
we arise unto life and glory. 

Did Christ bring his human nature from heaven? 

No, but he took it on him of the Virgin Mary, by 
the operation of the Holy Ghost, and is now become 
like unto his brethren in all things, sin excepted. (Heb. 
2:14; 4:150 

That Christ had brought his human nature from 
heaven was the heresy of the old Anabaptists. They 
believed that our nature was so deeply sunken that 
nothing good could be brought forth from it, not even 
by the almighty power of God, and that Christ's human 
nature was not part of our nature, but an entirely new 
creature from heaven. 

But this view is entirely unbiblical. Christ is the 
Son of Man, the seed of the woman, of the seed of 
Abraham, of the tribe of Judah, of the house of David. 



142 THE DOCTRINE OF CHRIST 

He has our nature, to bear the sins of this nature. 
Having our nature he can also thoroughly sympathize 
with us. 

Heb. 4:15: 'Tor we have not a high priest that can- 
not be touched with the feeling of our infirmities; but 
one that hath been in all points tempted like as we are, 
yet without sin." 

Is his Godhead then changed into humanity? 

No, for his Godhead is unchangeable. 

How is he then become man? 

By assuming the human nature into a personal 
union with the divine. 

In his incarnation Jesus remained who he was : the 
eternal Son of God, but he took to himself what he before 
did not have : a human nature, and ever since these two 
natures have existed inseparably in Christ; even in the 
death of his human nature they were not parted. 

In assuming the human nature Jesus was not passive 
but active, he himself assumed our nature. The Son of 
God was not unconscious or involuntary when he took 
to himself our nature, but willingly and lovingly did he 
humble himself to our state and condition. Paul writes 
to the Philippians that Christ Jesus emptied himself, 
that is, he laid aside his heavenly glory and taking the 
form of a servant, he was made in the likeness of man. 
Philippians 2 17. 

The human nature of Christ was pre-eminently the 
product of the work of the Holy Spirit. In the con- 
ception and birth of every human being the Holy Spirit 
is active, for he is the Author of all life, but the pro- 
ducing of the soul and body of Jesus was extraordinary 
and immediate. 

Because of this wonderful conception of the Holy 



THE NATURES OF CHRIST 



143 



Spirit, Jesus was without sin, he had no original sin, 
and therefore no tendency to actual sin. 

Jesus was free from sin, not because Mother Mary 
was holy, but because the Holy Spirit was the Father 
of his human nature, and he was ever filled with the 
Holy Spirit. His human nature was therefore holy and 
righteous; but let us well remember that the principal 
reason why Jesus never did or never could sin was be- 
cause he was God, the second person of the Trinity. 
Jesus as man could be tempted and was tempted, but 
he could never yield to temptation, for his Person was 
divine. God can not sin. 

Which have been the principal heresies in regard to 
the natures of Christ? 

1. The idea that Jesus was a mere man: held by 
Ebionites and Alogi, later by the Socinians, Rational- 
ists and Unitarians. 

2. The idea that denied Christ's true humanity. 
The Docetae held that Christ's body was only a 

phantom or vision. 

The Apollinarians held that the divine nature took 
the place of the reasonable soul in Christ. Christ had 
therefore not a human soul as we have. 

3. The idea that the two natures are so distinct and 
► separate in Christ that the fact of the unity of the two 

natures in the Person of Christ is lost sight of : held 
by the Nestorians. 

4. The idea that confounds the two natures and 
holds that Christ possessed but one nature, resulting 
from the mixture of divinity with humanity : held by 
the Monophysites. 

What is the peculiar view of the Lutherans in re- 
gard to the natures of Christ? 

They hold that certain attributes of the divine nature 



144 THE DOCTRINE OF CHRIST 



have been communicated to the human nature, especially 
omniscience, omnipresence, and the power of giving life. 

Luther taught that the body of Christ was in, with 
and under the bread in the Lord's Supper. That this 
might be possible it was taught by the Lutherans that 
the attributes of omnipresence and omniscience had 
been given to the human nature. 

What is our judgment of this Lutheran doctrine? 

1. It is not taught in the Bible, but rests on the mis- 
taken explanation of the expression : "This is my body." 
Luke 22 :ig. 

2. The Scriptures sharply distinguish between the 
Creator and his creature, but by teaching that there are 
divine properties communicated to the human nature 
of Christ there results a mixture of Creator and creature. 

3. If divine properties are given to the human nature 
it is no longer human. 

When and where was Christ born? 

In the fulness of time, in Bethlehem. 

Gal. 4:4: "But when the fulness of time came, God 
sent forth his Son, born of a woman, born under the 
law." 

The fulness of time was the time appointed by the 
Father, when all was ripe for the execution of his pur- 
pose. 

The fulness of time was • 

1. When sin was fully developed, and men realized 
the enormity and deadly fruits of sin. 

2. When man's inability to save himself by obedi- 
ence to the law was completely manifested. 

3. When God's providence had prepared the way 
for the Redeemer in the social, political and religious 
world. 



THE NATURES OF CHRIST 145 

4. When the prophets had said the Messiah would 
come. 

It was predicted the Messiah should come before the 
sceptre departed from Judah (Gen. 19:10); at the end 
of seventy weeks, that is weeks of years, or four hun- 
dred and ninety years, after the going forth of the com- 
mand to rebuild Jerusalem. (Dan. 9:24-27); and while 
the second temple was still standing. Hag. 2:19; Mai. 

These prophesies as to time have been fulfilled in 
Christ Jesus. 

How can we prove to the Jews that Christ is the true 
Messiah? 

By showing that all the Bible foretold of the Mes- 
siah has been fulfilled in Christ and in him alone. 

He was to be born in Bethlehem (Micah 5 :2) ; of the 
tribe of Judah and family of David (Gen. 49:10; Jer. 
23 '5? 6) ; of a virgin (Isa. 7:14) ; he was to be despised 
and rejected, a man of sorrows, suffering a vicarious 
death (Isa. 53) ; he was to enter the city riding upon an 
ass (Zech. 9:9); he was to be sold for thirty pieces of 
silver (Zech. 11 :i2, 13) ; his garments were to be parted 
(Ps. 22) ; he was to be pierced (Zech. 12:10) ; he was to 
be a light for the gentiles (Isa. 42:6; 49:6). 

To what should the doctrine of Christ's incarnation 
and natures lead us? 

To admire this great mystery of godliness and to 
seek our all in Christ. 

I John 5:1: "Whosoever believeth that Jesus is the 
Christ is begotten of God." 

Because Christ so exactly meets every requirement 
necessary in the Mediator between God and man we will 
appreciate the words of Peter, Acts 4:12: ''And in none 
other is there salvation : for neither is there any other 



146 THE DOCTRINE OF CHRIST 



name under heaven, that is given among men, wherein 
we must be saved." 

There is, however, in certain circles a tendency to 
seek the meditation of angels and saints. To meet those 
who trust in such mediation, we will give our reasons 
why we look away from them to trust only in Christ 
Jesus. 

Could not the angels be our mediators? 

No, for they are neither God nor man. 

The necessity of a Mediator who is both God and 
man has been pointed out in the foregoing. As the 
angels are neither, they can not serve as mediators. 

The angels are certainly deeply interested in our 
salvation ; Jesus declared there is joy among the angels 
because of a sinner that is converted, and they are 
ready messengers of God for the service of the saints 
on earth, but they can never save us, because they can 
not fulfill the requirements of God against sinners. We 
may never worship the angels. 

Heb. I :i4: ''Are they not all ministering spirits, sent 
forth to do service for the sake of them that shall in- 
herit salvation?" 

(More about the angels will be found under the head 
of Creation.) 

Cannot the saints be our mediators? 

No, for they themselves have sinned, and have 
obtained salvation by no other means than through this 
Mediator. 

The Roman Catholics invoke the help of deceased 
saints in their behalf, especially those canonized by the 
popes. They call on Mother Mary, the Apostles and 
others. They believe some saints had a superabundance 
of good works and that their surplus can be made to 



THE NATURES OF CHRIST 



147 



benefit the sinners on earth; also that the saints can 
intercede for us with God. 

In contrast to this, we believe that no saint ever had 
a surplus of any goodness or work, that even the best 
are saved through grace alone, and that the merits of 
Christ alone are sufficient and the only ground of hope 
and salvation. Furthermore there is no connection or 
communication between us and deceased saints, they 
can not hear us and are not able to know our needs, that 
they should pray for us. 

It is well to acquaint ourselves with the lives of the 
saints, there will often be many instructive and encour- 
aging facts found in their history for our present lives, 
but let us never seek our salvation with them. Jesus 
is our complete Savior. 

Isaiah 63:16: "For thou art our Father, though Abra- 
ham knoweth us not, and Israel doth not acknowledge 
us." 

(See Confession of Faith, Art. 26.) 

The Names of Christ. 

Which are the principal names of our Mediator? 

The names Jesus and Christ. 

He is also called the Son of David, the Son of Man, 
Immanuel, Prince of Peace, the Lion of Judah, the Lamb 
of God, the good Shepherd, the true Vine, the Sim of 
righteousness, the Star of Jacob, Lord, Master, etc. 

Each of these names is worthy of meditation. They 
reveal something of Christ. 

Why is he called Jesus, that is Savior? 

Because he saves his people from their sins. 

The name Jesus he received by divine command; 
an angel said to Mary and to Joseph : "Thou shalt call 
his name Jesus." Matt, i :2i. 



148 THE DOCTRINE OF CHRIST 



What does it mean to save? 

To deliver from the greatest evil and make partaker 
of the highest good. 

The greatest evil is sin, with its guilt, its corruption 
and its punishment. 

The highest good is reconciliation with God and 
eternal life in his presence. 

The name Jesus is the English equivalent for the 
Hebrew Joshua. 

Joshua is a contraction of the two vv^ords Jehovah and 
Hoshea, that is the Lord is Helper or Deliverer. 

Our Savior's name as Jesus therefore emphasizes the 
fact that it is the Lord who saves. Jesus is Jehovah 
our Salvation. Our deliverance is God's work. 

Why is he called Christ, that is anointed? 

Because he was anointed with the Holy Ghost and 
ordained by God the Father to be our Chief Prophet, 
our only High Priest, and our eternal King. 

Christ means the anointed, its Hebrew equivalent 
being Messiah. 

John 1:41: "We have found the Messiah, which is, 
being interpreted, Christ." 

Christ is our Savior's official name, and refers to 
his three offices. 

The Offices of Christ. 

What is meant by the fact that Christ was anointed? 

There are two things meant by this : 

1. That he was appointed to the three offices. 

2. That he was qualified to fill these three offices. 
During the Old Testament dispensation many of the 

prophets, priests and kings were anointed with holy oil. 
AVhenever this was done they were thus designated to 



THE OFFICES OF CHRIST 149 

their respective offices, and the oil was also a symbol 
of the gifts of the Holy Spirit fitting the appointed offi- 
cial for his official calling. 

See history of Saul, David, Hazael, Elisha, Aaron 
and his sons. 

The prophets, priests and kings under Israel were 
types of Christ, and what the anointing meant for them 
it also meant for Christ. He alone truly filled the three 
offices of Prophet, Priest and King. 

When v/as Christ anointed? 

He was appointed from eternity by the Father, but 
qualified according to his human nature by the Holy 
Spirit during his miission on earth. 

According to which nature was Christ anointed? 

He was ordained according to both natures, but quali- 
fied according to his human nature. The divine nature 
could receive no qualification, for it is infinitely perfect 
in itself. The human nature needed to be qualified with 
the gifts of v/isdom, power, love, etc., that it might be 
fit to co-operate w^ith the divine nature in the mediator- 
ial work. 

The qualification of the human nature occurred from 
the beginning of his incarnation, but especially at his 
baptism. Matt. 3:16, 17. 

Acts 10:38: "Even Jesus of Nazareth, how God 
anointed him with the Holy Ghost and with power." 

Can the work of Christ in either office ever be sepa- 
rated by itself ? 

No, the w^ork of the three offices can be distinguished, 
but in its exercise neither office is ever separated from 
the other two. 

When Christ teaches as Prophet he is essentially a 
royal and priestly teacher, and when he rules he is a 
priestly and prophetical King, and when he as Priest 



150 



THE DOCTRINE OF CHRIST 



atones or intercedes he is a prophetical and kingly Priest. 
Every office qualifies the other in every act. 

Some have spoken of Christ's three-fold office, there- 
by to emphasize that Christ has really but one office, 
that all his work is one, is a whole. 

What is the work of Christ in his first office, that of 
Prophet? 

To enlighten and instruct us by his Spirit and Word. 
What was the work of the prophets of the Old Testa- 
ment day? 

To reveal the will of God to the people; they were 
the teachers of God's revelation to others. Sometimes 
this revelation concerned future things and then the 
prophet predicted what was to come. But the prediction 
of future events was only part of their work. 

In general a prophet of God is one authorized and 
qualified to speak for God to men. He is given an in- 
sight into God's counsel and sent to proclaim the truth 
to others. This was particularly true of Christ. 

Over against the falsehood and deception in the world 
through sin Christ reveals the truth of God, therefore he 
is the Light of the world. 

The necessity of Christ as Prophet will appear to us 
when we remember that without knowledge of God and 
his will there is no salvation possible for us, and all 
spiritual knowledge conies to us from Christ our Prophet. 
Christ would not be our Priest and King, if he were not 
also our Prophet. 

When has Christ exercised his prophetic office? 

1. Before his incarnation from the days of Paradise. 

2. During his incarnation in his ministry on earth. 

3. Since his incarnation. 

Before his incarnation Christ revealed to men the 
will of God in various ways, through direct communi- 



THE OFFICES OF CHRIST 



151 



cation, visions, dreams, and through his inspired proph- 
ets, also in the inspiration of the Old Testament. I Pet. 
I :ii. 

Since his incarnation Christ speaks to us through 
his completed word and through the Holy Spirit, both 
externally and internally. When we speak of Christ 
speaking to us through his word we also refer to the 
ministry of the word through the officials of the church. 

The ministers explaining God's word to us are doing 
Christ's work as a Prophet, through them Christ speaks. 

Is Christ's teaching more effective than that of any 
other? 

Yes, because he makes the truth he has taught us 
effectual through the Holy Spirit. In us there is no 
knowledge and love of the truth of God, but rather are 
we blind, ignorant and at enmity towards God and his 
revelation. If the teaching of the truth of God were 
left to man, it would only reach our ears and not our 
hearts, it would not settle in our conviction and become 
a controlling power in our lives. But the Holy Spirit 
enlightens and persuades the heart, causes us to know 
and love and obey the truth. The Spirit takes of Christ 
and declares unto us, he is sent by Christ to lead into 
all truth. 

Because of the presence of the Holy Spirit we are 
confident that God's word will triumph in Christian and 
heathen lands. 

John 16:14: "He shall glorify me: for he shall take 
of mine, and shall declare it unto you." Heb. i :i ; Jonn 
I :i8; I Cor. 4:1. 

What is the work of Christ as our High Priest? 

To sacrifice himself and to pray for us. 

To restore the proper relation between God and man 
is the great purpose of Christ's mediatorial work. As 



152 THE DOCTRINE OF CHRIST 

Prophet he restores to man the lost knowledge of God, 
as a Priest he is called and qualified to treat in behalf 
of man with God and to restore him. to God. We can not 
treat with God directly, we are fallen sinners, condemned 
by God ; for us, as we are in self, God is a consuming fire. 
We ought to be wholly consecrated to our God, but wc 
are not and never will be, if left to ourselves. Our 
sins are a barrier betw^een God and us, and because of 
our sins the justice of God demands our death. 

If ever we are to be restored to God and to life eternal 
our Mediator must satisfy God's justice, and havirig 
atoned for our sins he must intercede for us that we may 
be restored by God into his favor and fellowship. To do 
this is the work of Christ as Priest : he sacrifices himself 
unto death to the justice of God for our sins, and then 
lives to intercede for us in heaven. 

When did Christ fulfill his priestly office? 

From the fall of man, and he continues this till the 
end of time. 

He was from the beginning of sin in the world the 
intercessor for m.an, and because of the sacrifice he was 
to bring in the fulness of time the believers of the Old 
Testament day were saved. In the eternal counsel of 
peace betv/een the Father and the Son for the salvation 
of God's people it was guaranteed that the Son would 
sacrifice himself, and as this was unchangeably decreed, 
the merits of Christ's suffering and death were already 
given to the saints of old in anticipation of Christ's 
accomplished w^ork. 

In what relation did the priests and sacrifices of the 
Old Testament dispensation stand toward Christ? 

They were typical of Christ and his work, they were 
representatives and prophesies of Christ. The priests 
of the old day were appointed at Christ's command and 



THE OFFICES OF CHRIST 



153 



they were doing Christ's work. The sacrifice of the 
Old Testament in themselves would have been useless, 
for the death of an animal can never be a substitute for 
man's death, but as types of Christ they were effective 
for the reconciliation of God toward man. 

The believer of the old dispensation looked beyond 
his sacrifice to the great Lamb of God, and through 
faith in him was saved. 

What did Christ sacrifice? 

Himself, that is his entire human nature. Christ was 
both Priest and sacrifice. Not only at the end of his life 
on Golgotha did he sacrifice himself, but his whole period 
of humiliation was a sacrifice, a consecration to God. 

Heb. 10:14: "For by one offering he hath perfected 
forever them that are sanctified." 

John 6:38: "For I am come down from heaven, not 
to do mine own will, but the will of him that sent me." 

What words are used in Scripture to express this 
self-sacrifice of Christ? 

The words satisfaction, reconciliation and atonement. 

Satisfaction accurately and adequately expresses 
w^hat Christ did. He satisfied God's law in full, (a.) 
He suffered the penalty of the law, that is death, (b.) 
He rendered that obedience which was the condition of 
life. Thus as the second Adam he satisfied all the re- 
quirements of the broken covenant of works, as left by 
the first Adam. (See Covenant of Works.) 

Reconciliation in general means to reunite and bring 
to friendship after estrangement, but in the biblical 
sense it means the legal satisfaction which is the ground 
of the reunion. Christ's sacrifice was the reconciliation 
of God, the ground of restoration of God's favors to us. 
Rom. 5:10, 11; H Cor. 5:19. 

Atonement signifies the expiation of guilt by means 



154 



THE DOCTRINE OF CHRIST 



of the sacrificial death of Christ in order to propitiate 
God. 

Other words are redemption, ransom, expiation, pro- 
pitiation. 

What was the motive of the satisfaction of Christ? 

The unspeakable love of God. Christ's sacrifice was 
the efifect not the cause of God's love. John 3:16. 
What are the effects of Christ's sacrifice? 

1. It expiated the guilt of sin, and reconciled God 
to us as a righteous Ruler and loving Father. 

2. It satisfied God's justice and rendered the exer- 
cise of his love consistent with his righteousness. 

3. It secured the salvation of those for whom Christ 
died. 

4. It produces the most profound moral inpression 
on God's people, melting the heart, and dissipating the 
fears of convicted sinners. 

Was the purpose of the death of Christ that he might 
thereby win the good will of m_an towards God, that is 
reconcile man to God? 

No, the main part of the atonement is that God was 
reconciled unto man. 

The doctrine of the Universalists is that the death of 
Christ was intended to reconcile men to God, in contra- 
diction to our doctrine that Christ died to reconcile God 
to men. 

It is certainly true that as a result of the Holy 
Spirit's working in us we are delivered from our enmity 
towards God, and thus are reconciled to him and his will, 
but this would never have occurred had not Christ first 
satisfied God's justice, and thereby made it possible for 
the Holy Spirit to be given to us. 

I Cor. 15 13 : "Christ died for our sins according to the 
Scriptures." 



THE OFFICES OF CHRIST 



155 



Eph. 5 :2 : "And hath given himself for us an offering 
and a sacrifice unto God for a sweet smelling savor." 

I Pet. 3:18: "For Christ also hath once suffered for 
sins, the just for the unjust, that he might bring us to 
God." 

I Pet. 2:24; 1:18; I John 4:10; Rev. 5:9; Heb. 9: 
12-15. 

Has Christ satisfied for his people only by suffering 
the punishment of sin for them or has he also fulfilled the 
demands of the law as a condition of life? 

He has done both : in his passive obedience he has 
suffered the penalt}^ of sin, in his active obedience he 
has fulfilled the law as a condition to eternal life. God 
declared the sinner must die, Christ died for his people. 
God declared: do that and thou shalt live, that is, ful- 
fill the law perfectly, Christ did fulfill the law, and there- 
by has gained eternal life for his people. In suffering 
the penalty of the law he was passive, therefore, passive 
obedience. In obeying the demands of the law he was 
active, therefore active obedience. 

There was in Christ's life therefore a two-fold obedi- 
ence. We must not, however, say that the active obedi- 
ence was rendered in the first part of his life and the 
passive exclusively in the final suffering and death, but 
they v/ere always contemporaneous, they went together 
in every hour of Jesus' earthly life. 

Thus Christ has taken up the broken Covenant of 
Works where Adam left it, and he has fulfilled it, that he 
mJght give us life according to the covenant of grace. 

For whom did Christ as High Priest sacrifice him- 
self? 

For his peole, those chosen to eternal life. Christ 
did not die for the whole world. The atonement is par- 



156 THE DOCTRINE OF CHRIST 

ticular and not general. As far as the value of Christ s 
death is concerned it was sufficient for the whole world, 
for it had the value of the infinite Son of God, but it 
Vv^as intended only for those who will be saved. 

The popular theory in this country at present is that 
Christ died for every individual, christian and heathen 
alike, and that he thereby has secured the possibility 
of salvation for all on the terms of faith in him. To all 
is common grace given whereby they can believe, and 
now it is left to man's free vvill whether he will be saved 
or not. This is Arminianism. 

Why do we believe that Christ has died only for his 
people? 

1. Because we believe that the Scriptures teach that 
God has from eternity chosen certain persons to eternal 
life, and to all the m.eans thereto. Christ's death was 
a means to carry this eternal decree into execution. And 
it is very plain that if God purposed that only the elect 
should be saved, and others left to the just consequences 
of their sins, Christ could not have designed the benefit 
of his death for all men. 

(See doctrine of Predestination.) 

2. Because if Christ has died for all men it is un- 
just and impossible that any should be lost. If Christ 
satisfied divine justice for all why should any have to 
undergo the punishment of sin? God can not require 
satisfaction twice. To say that Christ died for all must 
lead to believe that none will be lost, that is to Univer- 
salism. 

3. Because Scripture teaches that if Christ died for 
us, all the blessings of Christ will be given to us, but they 
are not given to all, therefore it can not be that Christ 
died for all. 

Rom. 8:32: ''He that spared not his own Son, but 



THE OFFICES OF CHRIST 



157 



delivered him up for us all, how shall he not also with 
him freely give us all things?" Vss. 33-39. 
See Rom. 5 :8-io. 

4. Because the intercession of Christ extends just 
as far as his sacrifice. They are two parts of his one 
office. And Christ expressly declares he does not pray 
for all. 

John 17 19 : 'T pray for them : I pray not for the w^orld, 
but for those whom thou hast given me : for they are 
thine." Rom. 8:33, 34. 

5. Because it is not true that it is left to man's free 
will whether he will be saved or not. Christ has de- 
served every part of salvation, from regeneration to 
glorification, and all is given through grace. The appli- 
cation of salvation extends equally far as the purchas- 
ing." 

Eph. 2 :8 : ''For by grace have ye been saved through 
faith, and that not of yourselves, it is the gift of God." 

On v^^hat do those who believe in a general atone- 
ment build their doctrine? 

1. On the fact that the invitations and promises 
of the gospel are general. All people are invited and the 
promise is to all who believe. 

2. On such texts that say that Christ was given to 
the world and died for the world or for all. 

What is our answer to these arguments? 

In regard to the first argument look up what we have 
written about external calling, under the head of the 
doctrine of salvation. 

In regard to the texts which declare that Christ was 
given to the world, that he is a propitiation for the world, 
and that he died for all, it is to be noted that the words 
world and all are used with a varying degree of latitude 
in the Scriptures. Sometimes their meaning is plainly 



158 



THE DOCTRINE OF MAN 



limited by the context, as I Cor. 15:22; Rom. 5 :i8; John 
12 132; Eph. I :io. 

In other places the word world is used in contrast to 
the Jewdsh nation. The exclusiveness of the Jews lim- 
ited the possibility of salvation to their people, to em- 
phasize that the heathen also w^ere included, the writers 
used the vrord world, but this does not necessarily mean 
every individual in the world. 

And remember Scripture must be compared with 
Scripture, the general terms must be defined by the more 
definite ones. Compare I Tim. 2:6 and Matt. 20:28; 
Heb. 9 :28. 

What part of Christ's priestly v/ork is continuous? 

His intercession, his appearing before the face of 
God for us. 

Heb. 9 :24 : "For Christ entered not into a holy place 
made with hands, like in pattern to the true; but into 
heaven itself, novv^ to appear before the face of God 
for us." 

I John I :2 : "And if any man sin, we have an Advo- 
cate with the Father, Jesus Christ the righteous.'* 
What is Christ's intercession? 

That he appears in the presence of the Father as the 
Advocate for his people, and on the grounds of his 
obedience gains acceptance for his people and their 
services. 

Christ has the same nature as his people, has experi- 
enced their sorrows and temptations, he can therefore 
sympathize Avith themi, and he adapts his ceaseless inter- 
cession to their A^arious needs and experiences. 

¥/hat relation dees the Holy Spirit sustain to the 
intercession of Christ? 

In answer to Christ's intercession the Holy Spirit is 
given to him for his people, and the Spirit is sent by 



THE OFFICES OF CHRIST 



159 



Christ to declare the mind of Christ to us and to apply 
to us the merits of Christ. Because of Christ's inter- 
cession the Holy Spirit is given us as Comforter, to en- 
lighten and quicken our hearts, and to be the Advocate 
of Christ within us. John 14:26; 15:26. Rom. 8:26, 27. 

Thus we have an Advocate for us in heaven, and an 
Advocate within us. 

What is Christ's work as King, his third office? 

To govern his people, and to reign over the world 
till he has put all enemies under his feet. 

I Cor. 15:25: *'For he must reign till he hath put all 
his enemies under his feet. Vs. 26. The last enemy that 
shall be abolished is death." 

John 18:36: "Jesus answered: my kingdom is not of 
this world." 

Is Jesus King in more than one respect? 

Yes, he is King as God and as Mediator. 

How does the sovereignty of Christ as God differ 
from his sovereignty as Mediator? 

His sovereignty as God is essential to his nature, is 
underived, absolute, eternal and unchangeable. 

His sovereignty as Mediator is given him by his 
Father as a reward for his obedience. It is a special 
sovereignty having respect to the salvation of his people 
and to the administration of the provisions of the cove- 
nant of grace. 

As God all power and authority is his, but as Medi- 
ator all power was given him. As God he has essential 
sovereignty, as Mediator he has official sovereignty. 

Matt. 28:18: "All authority hath been given unto 
me in heaven and on earth." 

What is the extent of the kingdom of Christ as Medi- 
ator? 

I. In a general sense it embraces the whole universe. 



160 



THE DOCTRINE OF CHRIST 



2. In a special sense it embraces the Church. 

The first has been called the kingdom of power, the 
second the kingdom of grace. The kingdom of power 
or Christ's providential government over the universe 
is administered with the design of accomplishing the 
support, defence, enrichment and glory of the kingdom 
of grace. The affairs of the history of the world are 
made to serve the welfare of the church. 

What is the nature of Christ's kingdom of grace? 

It is a spiritual kingdom. The King, the citizens, the 
manner of government, the laws, the blessings and pen- 
alties of the kingdom, — all are spiritual. 

What is the duration of this spiritual kingdom? 

It lasts from the beginning of the Church on earth, 
that is from. Paradise, till the end of tim.e, and then the 
kingdom of grace will be transferred into the kingdom 
of glory. This kingdom includes all redeemed and 
saved by Christ, believers of every time and place. 

What are the means whereby the kingdom of grace 
is ruled and propagated? 

The word of God and the work of the Holy Spirit. 

Through these two means Christ rules the most in- 
ward life of his people, converting, sanctifying, comfort- 
ing, preserving and at last glorifying them. 

What should be our prayer in regard to the offices of 
the Savior? 

That he may indeed be our personal Prophet, Priest 
and King. 

And accompanying this prayer there must be an in- 
telligent devotion to Christ and study of his word to 
know what he has been made for us, our wisdom, right- 
eousness, holiness and complete redemption. Through 
him we shall thus be privileged to be prophets, priests 



THE STATES OF CHRIST 



161 



and kings ourselves, to share in his work and in his 
joy. 

The States of Christ. 

We have thus far treated of Christ's natures, names 
and offices, we have now come to his states. 

There are two states in the life of our Mediator: a 
state of humiliation and a state of exaltation. 

What do we understand by a state as that word is 
used here ? 

A state is the relation in which a person stands 
towards the law. There are only two relations towards 
the law possible; a relation of innocence or of guilt: 
everybody is either innocent or guilty. If innocent the 
law protects and advances, if guilty the law con- 
demns and brings suffering on the head of the trans- 
gressors. The innocent are at liberty, are free and de- 
fended by the powers of justice. The guilty lose their 
liberty and suffer the penalty of the law at the hands 
of the powers of justice. 

In his incarnation Christ took the exact place of his 
people, he assumed the position of guilt. He entered 
into that relation to the law which his people occupy 
by nature. Therefore, Christ had to suffer the punish- 
ment which the law pronounces on the guilty. To 
undergo this punishment Christ was humiliated, that is, 
"he emptied himself, taking the form of a servant, being 
made in the likeness of men, * * * he humbled 
himself, becoming obedient even unto death, yea, the 
death of the cross." Phil. 2:7, 8. 

This entering into the position of guilt with its con- 
sequent suffering of punishment was Christ's state of 
humiliation. 



162 THE DOCTRINE OF CHRIST 



After Christ had satisfied the law in full he entered 
the relation of innocence toward the law, and being no 
longer counted guilty he did not have to suffer any more, 
but was transferred to the fullest liberty and joy, he 
was lifted up to honor and glory, to the state of exal- 
tation, in which he now is in heavenly glory. 

In the state of humiliation Christ merited salvation 
for us; in the state of exaltation he applies salvation 
to us. 

What did the humiliation of Christ include? 

It included his humble birth, his suffering, his deaths 
his burial, his descent into hell. 

Thus his humiliation was gradual, and extended from 
his incarnation to his resurrection to glory. 

Why can Christ's humble birth be counted part of 
his humiliation? 

Because Christ emptied himself of his heavenly glory 
and took the form of a servant, being made in the like- 
ness of men. Phil. 2:7. 

The assumption of our nature in itself could not be 
considered a humiliation, for Christ even now in glory 
still retains the human nature, but the fact that he 
assumed our nature as weakened and subject to the 
punishments due to sin made his birth an important 
part of humiliation. 

He became a servant, one with suffering humanity, 
and completely dependent on a mere human being, on 
Mother Mary. Furthermore the circumstances under 
which Christ was born added to his humiliation, for 
though his Mother was of lofty lineage she was poor, 
and Jesus spent his life in comparative poverty. "The 
Son of man hath not where to lay his head." Matt. 8 :20. 

Was the fact that Jesus was bom under the law also 
part of his humiliation? 



THE STATES OF CHRIST 



163 



Yes, indeed, Gal. 4 4 : ''Christ as God was the Author 
of the law and that he subjected himself to it was humili- 
ating. Especially because he submitted to the penalty 
of the law. He was born precisely in the position of 
his people, and so he had to obey the law as rule of duty, 
and he placed him.self under the law as already broken 
and already pronouncing the sentence of death on all 
born under its requirements." 

In Adam we all broke the law and are, therefore, 
under the penalty of death. Christ took our position 
and was also by being born under the law subject to 
death. Christ as Mediator assumed the curse of the law 
that rested on us. 

Was Christ also bom under the ceremonial laws? 

Yes, born as a Jew he was subject to these, but as 
they were typical ordinances pointing to Christ, he has 
by his obedience fulfilled them, so that they are now no 
longer in force. 

In what sense has Christ fulfilled the moral law for 

us? 

1. He has borne the curse of the law, so that his 
people are no longer subject to death as the curse of the 
law. Gal. 3:10-13; 4:4, 5- 

2. He has fulfilled the law by his obedience as a 
condition to gain eternal life, so that it is no longer said 
to us : obey the law perfectly that you may live eternally. 

3. He has not fulfilled the law for us as a rule of life. 
Our obligation to keep the law as a rule of duty is 
eternal, and has been if possible even increased since 
Christ died to save us from the curse. We now in grati- 
tude ought to live most devotedly according to the law. 
Gal. 2:19, 20. Rom. 6 and 7. 

What constituted the suffering of Christ? 

His suffering in soul and body: mental anguish and 



164 



THE DOCTRINE OF CHRIST 



grief, caused by his contact with sinners in their misery, 
by the temptations of Satan, and by the wrath of God; 
bodily pain and hunger, thirst and fatigue. 

We might distinguish between the usual suffering 
all through his life, and the special suffering at the end 
of his life. 

What was the Vv^rath of God v^hich Jesus suffered? 

Not a blind rage, fitful and transient, but a steady 
hatred of sin and an inflexible demand that it be ade- 
quately punished. 

What death did Christ die? 

The death of the cross. This form of death was most 
painful and shameful, reserved for slaves and the most 
atrocious criminals; God himself had branded it as most 
peculiarly infamous, saying by Mos.es, '*he that is hanged 
is accursed of God," Deut. 21 123 ; and by Paul : "Cursed 
is every one that hangeth on a tree. " Gal. 3:13. 

That the Lord of glory and Prince of life should 
become a captive of death was surely the depth of abase- 
ment. He was exhibited to the universe as in some way 
chargeable with sin, for "the wages of sin are death.** 
Rom. 6:23. 

Was the death of Christ equivalent for the death of 
all his saints? 

Yes, though he did not suffer eternal death in a 
literal sense, for he was not in hell, and did not suffer 
selfcondemnation and despair as the lost do, yet because 
of the infinite value of his person it was sufficient to 
atone for even the sins of the whole world. 

And certainly the holy nature of Christ must have 
intensely felt the pain and shame of death and must 
have suffered unutterable agony as he cried out: "Mj 
God, my God, why hast thou forsaken me?" Matt. 
27:46. 



THE STATES OF CHRIST 



165 



Was the burial of Christ part of his humiliation? 

Yes, for us it is the greatest humiliation that our 
bodies as lifeless corpses must be surrendered to the 
grave, much more was it a humiliation for Christ that 
his body had to remain under the power of death and 
be laid in the tomb. For us it is, however, also a com- 
fort to know that Christ has sanctified the grave by his 
own entrance into it. 

What do we understand by Christ's descent into hell? 

That he suffered before his actual death the terrors 
of hell in his soul and thus was humbled into the very 
depths of death. 

Our Catechism answers this question thus : "That 
in my greatest temptations, I may be assured, and 
wholly comfort myself in this that my Lord Jesus Christ, 
by his inexpressible anguish, pains, terrors, and hellish 
agonies, in which he was plunged during all his suf- 
fering, but especially on the cross, hath delivered me 
from the anguish and torments of hell." Question 44. 

"The Roman Catholic Church, on the basis of ancient 
traditions, interprets this phrase to mean that Christ 
after his death went in his entire person as God-man, to 
the Limbus Patrum, or that department of Hades in 
which the Old Testament Saints remained waiting for 
the revelation and application to them of his salvation. 
Here he preached the gospel, and brought them out to 
heaven." 

"The Lutherans hold that Christ's death was the last 
stage in his humiliation, and his descent into Hades the 
first stage of his exaltation, since he went to reveal and 
consummate his victory over Satan and the pOAvers of 
darkness and to pronounce their sentence of condem- 
nation." Hodge. 

Our objections to these views are : 



166 THE DOCTRINE OF CHRIST 



1. That Christ could not as the entire God-man go 
to Hades, for his body was yet in the grave. 

2. That Christ himself told the murderer on the 
cross he was going to Paradise, and when he died he 
committed his spirit into the hands of the Father. 

3. While his body was yet under the power of death 
it was no time for him to trium.ph over the powers of 
darkness. He was still in his humiliation. 

What is included in the exaltation o£ Christ? 

His resurrection from the dead; his ascension to 
heaven; his sitting at the right hand of the Father; his 
coming again to judge the world. 

According to which nature was Christ exalted? 

According to his human nature, the same nature that 
was humiliated in suffering and death. 

In some respects the divine nature of Christ also 
shared in his exaltation. While he was in the state of 
humiliation the glory of the divine nature was veiled 
from the eyes of the creatures, and as Mediator Christ 
was the Servant of the Father, even occupying the place 
of the sinner. As a reward for this voluntary humili- 
ation the Father highly exalted him, his official position 
was changed, and the glory of his divinity was again 
manifested. 

While it is thus true that Christ as the co-equal Son 
of the Father could not be exalted, for God can not be 
exalted higher than he is, yet in so far as Christ emptied 
himself, Phil. 2 17, his divine nature in its union with 
the human also shared in his exaltation. Phil. 2 :8, 9. 
Heb. 12:2. 

Of what was the exaltation of Christ an evidence? 

That he had satisfied all the demands of the law, and 
could therefore now enter from under the wrath of God 
into his favor and pleasure. 



THE STATES OF CHRIST 



167 



Because he was no longer under the curse of the law 
he was taken from the deep debasement to glory, to 
dispense the blessings he secured for his church. 

How long was Jesus in the tomb? 

From Friday evening till Sunday morning. This 
was not three full days, but according to Jewish method 
of reckoning time a part of a day was called a day. To 
the Jew the expression "after three days," could mean 
in the third day or within three days. 

By whose power was Jesus raised from the dead? 

The Scriptures ascribe his resurrection to himself 
and to the Father. 

He declared : 'T lay down my life, that I may take it 
again." John 10:17, 18. 

Acts 13:33: ''God raised up Jesus." Also Rom. 10:9; 
Eph. 1 :20. 

The Father and the Son are one in Being, therefore, 
what the one does may be ascribed to both, and in the 
resurrection of Christ's body both Persons were actively 
interested; the Father authorized the resurrection and 
sent the Spirit to raise the body, and Jesus himself 
arose. 

Did the same body arise that was buried in Joseph's 
tomb? 

Yes, it was the same body, but it was glorified. It 
was after the resurrection changed to a spiritual body. 
It was still a material body of flesh and bone, but so 
transformed and filled and sustained by the Holy Spirit 
that it is called a spiritual body. It is the first spiritual 
body, and the example and model of the new bodies of 
the saints after resurrection. See I Cor. 15. Luke 24:38. 

The body of Jesus, raised from the dead can no more 
suffer weakness and death, it is incorruptible and im- 



168 THE DOCTRINE OF CHRIST 

mortal, and the most perfect unity and harmony exists 
between soul and body, and every function of both. 

What doth the resurrection of Christ profit us? 

"First, by his resurrection he hath overcome death, 
that he might make us partakers of that righteousness 
which he had purchased for us by his death; secondly, 
we are also by his power raised up to a new life; and 
lastly, the resurrection of Christ is a sure pledge of our 
blessed resurrection." Heidelb. Cat., Ques. 45. 

When and from where did Christ ascend to heaven? 

He ascended forty days after his resurrection, from 
a portion of the Mount of Olives, near the village of 
Bethany. 

What is the ascension of Christ an evidence of? 

It is an evidence of his complete exaltation, that his 
work as Mediator was accepted by the Father and that 
Christ was rightly entitled to the heavenly glory. It 
also proved that our Savior is supreme over the laws 
and forces of nature. His ascension was a miracle. 

What is meant by Christ's sitting at the right hand of 
the Father? 

This is a figurative expression, for God has no right 
hand in a literal sense. With kings and emporers of 
earth the right hand is the place of honor and power, 
and so this expression sets forth the supreme glorifi- 
cation of Christ in heaven, he is there exalted to supreme 
and universal glory, felicity and power over all prin- 
cipalities and every name that is named. He sits to 
rule, the angels stand to serve. He also as the great 
High Priest intercedes continually in heaven for his 
people. 

John 14:2: "In my Father's house are many man- 
sions; if it were not so, I would have told you; for I go 
to prepare a place for you.'* 



THE STATES OF CHRIST 



169 



Col. 3:1: **If then ye were raised together with 
Christ, seek the things that are above, where Christ is, 
seated on the right hand of God." I Cor. 15:25; Rom. 
8:34; Matt. 28:18-20. 

What part of Christ's exaltation is reserved till the 
end of the world? 

His coming again to judge the living and the dead. 
He shall appear in bodily form and all shall see him. 
At present he rules as King, at last he comes as Judge. 
All must then recognize his sovereignty, and he shall 
be glorious before the awe-stricken world. 

Phil. 3:20, 21. Acts 1:10: ''This Jesus, who was re- 
ceived up from you into heaven, shall so come in like 
manner as ye beheld him going into heaven." 

Until he come to judge Christ is seated on his throne, 
from where he effectually applies the salvation which 
he previously achieved for his people in his humiliation. 
The way in which he applies the benefits of his redemp- 
tion through the Holy Spirit is treated in the next 
division. 



CHAPTER V. 



The Doctrine of Salvation. 



In the former division we have seen that Christ was 
humiliated to secure salvation for us and that he was ex- 
alted to apply salvation to us. His work is not yet 
accomplished, he is ever at the Father's right hand exer- 
cising his offices of Prophet, Priest and King in behalf 
of his Church, which he has bought with his blood. 
From his throne in glory he dispenses the blessings he 
secured for us in the flesh on earth. To him belongs 
the applying of salvation as well as the earning. And 
the applying is as necessary as the meriting. Man left 
to his own choice would never desire or be able to apply 
the merits of Christ to his salvation. Christ must and 
does apply his own merits. He does this through the 
Holy Spirit in a regularly ordained way or order. He 
does not translate the sinner at once from his condition 
of being dead in sin and misery to the full glory of life 
in heaven, but rather does he apply one part of his sal- 
vation after another, one part to prepare for the reception 
of another. There is a fixed process and progressive 
order that Christ follow^s in application of his benefits to 
his people. The entire creation is full of God's laws 
and order; especially in the development of all living 
things is there an orderly progress, and so in the trans- 
formation of the sinner into a saint there is an estab- 
lished order, a progressive application of salvation. To 



THE DOCTRINE OF SALVATION 171 

the consciousness of those who are saved there is not 
an equal comprehension of the various parts of salvation, 
in fact of some parts we have not a conscious experience 
as they are applied to us, as f. i., regeneration. We can 
not, therefore, question the experience of the saints to 
know in what order Christ applies his blessings, but the 
study of the Word of God reveals to us what plan God 
has established, and according to the established rule 
of God's word must we present the various parts of the 
scheme of salvation in their proper order. There is, 
however, on the part of those who have studied the 
Scriptures no unanimity of opinion as to the exact order 
in which the blessings of Christ are applied to us. We 
will in our presentation follow the order that is very 
commonly followed by Reformed theologians. Accord- 
ing to this plan the following are the blessings of Christ 
in the given order: Vocation, or Calling, Regeneration, 
Conversion, Faith, Justification and Sanctification. 

In the development of our description of each of these 
parts of the order of salvation we beg the reader to notice 
the following points: 

1. That God has made complete provision for the 
removal of sin, of guilt and of pollution, and of spiritual 
death which is the necessary consequence of sin, and 
that he has also provided righteousness and holiness, 
and everything necessary for the growth of spiritual 
life. There is according to the order given above pro- 
vision for the mortification of the old man and the 
quickening of the new man. 

Thus: Justification means the removal of the guilt 
of sin; and in Regeneration, Conversion and Sanctifica- 
tion the image of God is restored in us and developed, 
whereby the pollution and power of sin is overcome. 

2. The second point the attentive reader will notice 



172 TPIK DOCTRINE OF SALVATION 



is, that all the blessings of salvation are the fruits of 
Christ's obedience, and that by the receiving of these 
blessings we are either for the first brought into living 
fellowship with Christ or are improved and built up in 
our living union with Christ. Thus in Regeneration 
our union with Christ is begun, is established, and in 
our conversion and sanctification we grow in living 
fellowship and union with Christ. Every blessing 
comes to us out of Christ, who is made of God to be our 
righteousness, sanctification, wisdom and complete re- 
demption. I Cor. 1 130. 

3. The blessings above enumerated are those which 
we receive in this life, there are others reserved for the 
saints to be inherited after this life, as their resurrection, 
their complete justification in the final judgment, and 
eternal life. 

Vocation or Cailing. 

EXTERNAL CALLING. 

Of how many kinds of calling does the Bible speak? 

Of two kinds : an external and an internal calling. 
What is the external calling? 

It is the declaration of the word of God to all mankind 
v/herever the gospel is brought. 

It includes : First — A declaration of the plan of sal- 
vation. Second. A declaration of duty on the part of 
the sinner to repent and believe. Third. A declaration of 
the motives which ought to influence the sinner's mind, 
such as fear or hope, remorse or gratitude. Fourth. A 
promise of acceptance in the case of all those who com- 
ply with the conditions. — Dr. Hodge. 

What is included in the word of God? 

The law and the gospel. 



VOCATION OR CALLING 



173 



To v/hom has the extending of the external calling 
been especially entrusted? 

To the Church, who through her appointed and quali- 
fied officials must preach the gospel to all creatures. 
Matt. 28:19. 

All christians are called to call others to the service of 
God through Jesus Christ, but the officials of the Church 
have a direct and official appointment to declare divine 
revelation and ask men to accept it in the name of God. 
Under the Old Testament these officials were the Priests 
and Levites, and the Prophets ; under the new dispensa- 
tion they are the Apostles and Evangelists, Pastors and 
Teachers. Eph. 4:11. 

Is the external calling sufficient to salvation? 

No, it is necessary, but not sufficient. God uses the 
external calling as a means to salvation through the 
Holy Spirit, but if the internal calling is not added to 
the external it does not avail to salvation. I Cor. 3 :6, 7. 

Why should the gospel be preached to the non-elect 
for whom it will never be a power of God unto salvation? 

This question is suggested by the remarks of those 
who reject the doctrine of election. They tell us that 
our preaching to the non-elect is out of place, since they 
can not and will not believe, according tC) our own 
explanation of the truth, and that our offering to them 
the gospel is insincere and useless. They seem to think 
the preaching of the gospel to all people alike is possible 
only when we can say to all : Christ has died for you 
all and now it is left to you to accept his salvation by 
your own free choice. 

Our answer to these objections is as follows: 

I. We preach the gospel to all, because God has com- 
manded us to do so. The rule of our conduct is to be 
the revealed will of God. Whether we can or can not 



174 THE DOCTRINE OF SALVATION 

harmonize this command with the doctrine of election 
and the fact that but few are able to accept it, does not 
deter us from doing as commanded. The result of our 
preaching we leave to God, who has appointed the preach- 
ing of his word as one means to the salvation of his 
people. 

God can harmonize these two : election and a uni- 
versal call to all to repent, though we may not be able. 

God uses the services of men, who do not know the 
secret purpose of God, and to them there is no other 
possibility than to preach the revealed will to all. We 
know and expect the seed will fall in different kinds of 
soil. 

2. We do not find authority in Scripture to say to 
all men that Christ has died for them all and that their 
sins are atoned for, and that now they can all accept 
salvation if they but will. 

This is not the message of the external calling. The 
Bible nowhere states that the outcome of the plan of 
salvation is left to the free will of man, so that it is doubt- 
ful whether few or many are finally saved, but it states 
explicitly that God provided complete salvation for those 
he has known and loved from eternity, and that faith 
vv^hereby man first trusts in Christ is itself a gift of God, 
not an arbitrary work of man. 

3. We preach the gospel to all for it is abundantly 
suited to the needs of all, and it is to the interest of all 
to accept it. It is an evidence of the fact that God takes 
no pleasure in the death of the wicked, but that he turn 
and live. And even though many are not saved who 
hear the gospel, it is nevertheless a source of many bless- 
ings to them. 

All religious and moral principles would be lost if 
God did not continually call man back to himself and 



VOCATION OR CALLING 



175 



condemn sin. Sin and the corruption of sin are checked, 
morality, justice, civilization and refinement are pre- 
served through the preaching of God's word to the world. 

4. The preaching of God's word to the world is an 
evidence that God has not given up his claim on man, 
though man may have turned away from God. The 
sinner thinks he is free to ignore God and turn to his own 
chosen ways, but God calls him to return, and thus main- 
tains his inviolable right to man's obedience. 

At present and in the judgment day God will glorify 
himself through his revelation declared to us all. The 
highest purpose of everything is the glory of God, and 
this is gained by maintaining even before the Godless 
world God's unchangeable claim to our faith and obedi- 
ence. 

5. The preaching of God's word to all is for those 
who are in due time to believe a preparatory measure 
to arouse their faith and guide their christian life when 
once they have been turned to God. 

The preaching of the word does not in itself prepare 
the soul to be saved, but it is an evidence of the love of 
God that is training the soul and pointing the way in 
which it must go when once God has efficaciously called 
from darkness to light. God leads each soul according 
to the light it has, and the more light the better. 

Is there beside the verbal call of God's word also 
another method whereby God calls externally? 

Yes, there is also a calling in nature, that proceeds 
from all the work of God's hand, from the history of the 
past, and the experiences of our own lives. God has not 
withdrawn the evidence of his existence from the world, 
but even to the heathen does he in a measure reveal him- 
self in the work of his hand and the leading of his provi- 
dence. 



176 THE DOCTRINE OF SALVATION 

Rom. I :i9, 20: ''Because that which is known of God 
is manifest in them ; for God manifested it to them. For 
the invisible things of him since the creation of the world 
are clearly seen, being perceived through the things that 
are made, even his everlasting power and divinity; that 
the}^ may be without excuse." Acts 14:17; 17:27, 28. 

This very general revelation of God in nature is not 
sufficient to lead to a true knowledge of God; it is how- 
ever, the means of preserving respect for religion and 
morality in the world, and for many it is the basis on 
which the better understanding of God from the word 
and the Spirit is built. To the pious soul everything 
speaks of God. 

INTERNAL CALLING. 

How must we distinguish the internal calling? 

We must distinguish internal calling in a two-fold 
way: a creative calling and an effectual calling. 

By the creative calling we mean that act of God 
w^hereby he calls the things that are not as though they 
were. God calls or speaks and by his speaking he cre- 
ates. Thus in the beginning he said ''let there be light, 
and there was light." The whole of creation was thus 
produced by the creative word of God. 

In spiritual matters God likewise speaks and by his 
speaking creates life in the dead. Rom. 4:17: "Even 
God, who giveth life to the dead, and calleth the things 
that are not, as though they were." 

This creative calling originates. Unless God has thus 
spoken there is nothing. By his creative calling he brings 
us in vital union with Christ and makes us spiritually 
alive. Creative calling is the first work of grace. 

It is similar in its working upon the sinner as Jesus' 
calling to Lazarus to come forth from the dead. By 



VOCATION OR CALLING 



177 



this calling life is restored and the power to hear is cre- 
ated in us. When God thus speaks to us we are born 
again, are regenerated. This calling is immediate, that 
is, God employes no outward means to bring it about, 
but immediately calls life into existence in the heart. 

By the effectual calling we mean that God calls the 
soul of man to turn from its state of alienation and 
enmity towards God to a new state of fellowship and 
obedience to God. 

The new life implanted by the creative calling is 
called into activity to obey the revealed will of God by 
the effectual calling. The effectual calling is accomp- 
lished by the external calling being applied to the heart 
through the Holy Spirit. The effectual calling is, there- 
fore, mediate, that is, through outward means super- 
naturally applied. 

Effectual calling does not originate new life as cre- 
ative calling does, but it causes the new life to respond 
to the word of God. 

Before this, effectual calling did not mean much to 
the soul, did not control the conduct of life, after the 
effectual calling has come, the truth of God's word con- 
victs and persuades us to obey our God. 

Acts 16:14: "And a certain woman named Lydia, a 
seller of purple, of the city of Thyatira, one that wor- 
shipped God, heard us : whose heart the Lord opened 
to give heed unto the things which were spoken by 
Paul." 

In those in whom the new life has been implanted 
from early childhood the effectual calling comes later 
when the mind has learned something of the external 
calling. 

How can it be proven that the internal calling is 
distinct from the external calling? 



178 THK DOCTRINE OF SALVATION 

From the fact that the Scriptures teach that the 
Spirit's influence is necessary to the reception of the 
truth. Man by nature is said to be blind and dead in 
trespasses and sins. I Cor. 2:14; II Cor. 4:4; Eph. 2:1. 

Eph. 2 :8 : "For by grace have ye been saved through 
faith; and that not of yourselves, it is the gift of God." 

See Eph. 1 117, 18. 

The Scriptures distinguish between the two calls: of 
the subjects of one it says: ''many are called and few 
are chosen," and of the other calling it is said, "whom he 
called, them he also justified," and "every man therefore 
who hath heard and hath learned of the Father cometh 
unto me." John 6:45. 

What is the Pelagian view of internal calling? 

Pelagians deny original sin, and therefore teach that 
man has the same and full ability of his own will to 
cease from sin at any time as to continue in its practice. 
They teach that the Holy Spirit produces no inward 
change in the heart of man, the only influence exerted 
is by the Bible, which by its moral truths and motives 
exerts a moral influence for good upon the soul. 

According to this view there is no internal calling 
or regeneration. 

What is the Arminian view? 

The Arminians admit the doctrine of man's total de- 
pravity, and that in consequence thereof man is utterly 
unable to do anything aright in the unaided exercise of 
his natural faculties. 

Nevertheless, since Christ died equally for every man, 
as they teach, sufiicient grace is given to all men, enab- 
ling them to believe and be saved if they will. If the 
sinner will only improve the sufiicient grace given to 
him, he will co-operate with God and be saved. 

Our objections to this theory are that it is incon- 



VOCATION OR CALLING 



179 



sistent with the doctrine of election, and that the Scrip- 
tures teach that salvation is not dependent on the free 
will of man, but is a special and irresistable gift of God. 

Rom. 9:16: "So then it is not of him that willeth nor 
of him that runneth, but of God that hath mercy." 

Phillippians 2:13: "For it is God who worketh in 
you both to will and to work, for his good pleasure." 

The Reformed teaching does not know anything of a 
sufficient grace that can be used or resisted at the pleas- 
ure of the sinner. We do, however, believe God gives a 
measure of common grace to all people, whereby he 
checks the workings of sin in the heart and through the 
moral influences of the truth persuades the soul to a 
higher moral life. But this common grace does not 
change the nature of the heart, does not give ability to 
arise from the dead and to lead a godly life. What is nec- 
essary is efficacious grace, the immediate energy of the 
Holy Ghost, which implants and calls to a new spiritual 
life, which acts not merely upon the will of man but in 
his will itself, changing the governing desires, and giving 
a new direction to the active powers of the soul. 

Regeneration. 

What are the various terms used in Scripture to des- 
ignate Regeneration? 

Being born anew, John 3 13 ; Being born of water and 
the Spirit, John 3:5; Making alive, Eph. 2:1, 5; Passing 
from death to life, I John 3:14; Begetting or bringing 
forth, James i :i8; Being born of God, John 1 113; Giving 
life, John 5 :2i ; Begotten again, not of corruptible, but 
of incorruptible seed, through the word of God, I Pet. 
1 123 ; Begotten again unto a living hope, I Pet. i :3 ; 
Washing of Regeneration and Renewing of the Holy 
Spirit, Titus 3 15. 



180 THE DOCTRINE OF SALVATION 

In the Old Testament it is termed: Circumcision of 
the heart, Deut. 30:6. "And Jehovah thy God will cir- 
cumcise thy heart, and the heart of thy seed, to love 
Jehovah thy God with all thy heart, and with all thy 
soul, that thou mayest live." 

Giving a new heart, Ezek. 36:26: ''A new heart also 
will I give you, and a new spirit will I put within you; 
and I will take away the stony heart out of your flesh, 
and I will give you a heart of flesh." 

The subjects of regeneration are said to be "alive 
from the dead," Rom. 6:13; to be "new creatures" II Cor. 
5:17; to be "God's workmanship," Eph. 2:10. 

We give these various terms, which all speak of the 
same work of God from different points of view, that we 
may have a good scriptural conception of what regen- 
eration is. 

What is evident from the above terms used for re- 
generation? 

That it is absolutely necessary if the sinner is to be a 
child of God and alive from the dead, for except one be 
born again he can not enter the kingdom of God, John 

3:5. 

It is further evident that it is entirely a work of God, 
a work which man undergoes, but wherein he himself 
does not act. Such terms as : being born again, being 
made alive, begotten again, etc., plainly prove that man 
is not active but passive in his regeneration. It is of 
sovereign grace. 

Further, it is taught that regeneration is the begin- 
ning and principle of all succeeding work of grace. Con- 
version and sanctification, repentance and faith result 
from regeneration. The new birth is the root of which 
the following work of grace is the blossom and fruit. 

How may we now define regeneration? 



REGENERATION 



181 



We prefer to define it in a two-fold way: 

1. It is the implanting of a new principle of life by 
the Holy Spirit in the heart of a sinner who is by nature 
dead in trespasses and sins. 

This is regeneration in a narrower sense. As a re- 
sult of this implanting of a new principle in the heart 
the nature of the heart is in principle changed, the old 
man or old nature and disposition of the heart is morti- 
fied and dethroned; and we are also by regeneration 
made part of the spiritual body of Christ. 

Regeneration in the narrower sense is produced by 
the creative calling of God. The Bible in fact speaks 
of the same work of grace as regeneration and as calling. 
Paul, viewing the beginning of the work of grace from 
God's side, speaks of our being called into the fellowship 
of his Son Jesus Christ our Lord, and of being called 
into his own kingdom and glory. I Cor. 1 19 ; I Thess. 
2:12; Gal. 5:13. 

John, viewing the new life of the believer especially 
in its relation to the former sinful life, speaks of this 
new life as produced by a new birth, as being born of 
the Holy Spirit and of water. The natural birth caused 
us to be of the world, from below, of the devil, as walk- 
ing in the dark, and not knowing God. John 8:23; 15: 
19; 8:44; 12:35; 8:19. By the new birth alone do we 
enter the kingdom of heaven. John 3 :4-8. 

2. In a wider sense regeneration is the moral renew- 
ing of man by the word and Spirit of God. In this wider 
sense faith, conversion and sanctification are included 
often under the term of regeneration. 

In our day we usually employ the word regeneration 
in the narrower sense, meaning thereby the first implant- 
ing of spiritual life in the heart by the Holy Spirit. 

Formerly the term was generally used in the wider 



182 THE DOCTRINE OF SALVATION 

sense. Thus our Conf. of Faith Art. XXIV ; "we believe 
that this true faith being wrought in man by the hearing 
of the word of God, and the operation of the Holy Ghost, 
doth regenerate and make him a new man, causing him 
to live a new life, and freeing him from the bondage of 
sin." 

The Canons of Dordrecht III and IV, Art. 12, is very 
beautiful on this subject: "And this is the regeneration 
so highly celebrated in Scripture and denominated a 
new creation; a resurrection from the dead; a making 
alive, v/hich God works in us without our aid. But this 
is no wise effected merely by the external preaching of 
the Gospel, by moral suasion, or such a mode of oper- 
ation, that after God has performed his part, it still re- 
mains in the power of man to be regenerated or not, to 
be converted or to continue unconverted; but it is evi- 
dently a supernatural work, most powerful, and at the 
same time most delightful, astonishing, mysterious and 
ineffable; not inferior in efficacy to creation or the res- 
urrection from the dead, as the Scripture inspired by the 
Author of this work declares ; so that all in whose hearts 
God works in this marvellous manner are certainly, in- 
fallibly and effectually regenerated, and do actually be- 
lieve. Whereupon the will thus renewed, is not only 
actuated and influenced by God, but in consequence of 
this influence, becomes itself active. Wherefore, also, 
man is himself rightly said to believe and repent, by 
virtue of that grace received." 

V/hat is restored in man by regeneration? 

The image of God in man's heart. Man does not re- 
ceive a new soul, and no new faculties of understand- 
ing and will and affections, but the character, the dispo- 
sition and principle of his soul and of all his faculties is 
renewed. 



REGENERATION 



183 



Without the new birth the character of the heart or 
soul is sinful, the understanding is darkened in regard 
to spiritual facts, the will is perverse and the affections 
are unholy and irregular, but by the irresistible work 
of the Holy Spirit the soul receives a new nature or 
holy disposition, the very center of man's spiritual life 
is changed, the understanding is enlightened, the will is 
turned towards the law of God and the affections are 
sanctified. In regeneration of course all this is only 
done in principle, to be developed by the following work 
of grace. 

At what age does regeneration occur? 
It may occur at any age, from early infancy to old 
age. 

Infants are by nature depraved, and to inherit the 
kingdom of God must be born again. The soul of an 
infant is not yet self-conscious, and its faculties are 
present only in germ, while in adults they are developed, 
yet the moral nature of the heart of an infant can be 
renewed by the Holy Spirit as w^ell as the heart of the 
adult. And certainly a great number of children mani- 
fest that they have been born again in tender youth, 
their fear of God, their sorrow for sin and need of prayer 
prove this, while of the children of believers who die in 
early life, we have no doubt but what they are with 
their covenant God, and have, therefore, been born 
again. 

Those born again in later life soon manifest this 
change of heart by their change of life, by their con- 
version, when they turn to God in penitence and submit 
themselves in obedience to God's word. When regener- 
ation has occurred in infancy a definite experience of 
conversion is usually not known, but there is a gradual 
growing up in the service of God. 



184 



THE DOCTRINE OF SALVATION 



What wrong views are held concernmg regeneration? 

The Pelagian view, that regeneration is a mere re- 
formation of life and habits, it is considered a work of 
man himself. 

The Roman Catholic vievr, that regeneration is ac- 
complished by baptism. 

They hold that in baptism sins are forgiven, the moral 
nature of the heart renewed, and man made a son and 
heir of God. 

The Roman Catholics also hold that the grace of re- 
generation can again be lost by sin. 

Does regeneration occur through the use of the word 
of God as a means or instrument of the Holy Spirit, or 
is it wrought by the Holy Spirit without the word of 
God? 

There are two views held in our Reformed circles as to 
this point. Some hold that regeneration is accomplished 
by the Holy Spirit immediately, that is, without any 
means ; others hold that it is wrought by the Holy Spirit 
through the means of the word of God, that word then 
either heard or read is the instrument whereby the 
Spirit speaks to the heart and changes its nature. 

This difference of opinion concerning the word of 
God as a means in regeneration is principally caused by 
the view one holds as to the extent of the work of re- 
generation. As above described, regeneration can be 
taken in a narrower and in a wider sense. In the nar- 
rower sense it is the first implanting of spiritual life, 
the being-born of God, the being made alive. In this 
sense it is altogether and entirely a work of the Holy 
Spirit alone. The Holy Spirit is the Author of all life, 
and so the new spiritual life in God's children is a work, 
a gift of the Holy Spirit, which he immediately creates 
in the heart. 



REGENERATION 



185 



Regeneration in the wider sense as the entire renew- 
ing of the heart, or even as the first manifestation of 
spiritual life in outward conduct, is of course wrought 
by the Holy Spirit through the word of God. In faith, 
in conversion and in sanctification God influences and 
leads his people by persuasion, by convicting them of 
sin, and of the truth of his word as a guide for faith and 
duty. Thus persuaded by the Holy Spirit through the 
word of God man turns from the w^orld to God, from 
darkness to light, and is ever more thereby renewed in 
heart and conduct. In the wider sense regeneration is, 
therefore, through the word as a means of the Holy 
Spirit. 

Regeneration in the narrow^er sense may therefore 
occur before ever the word of God is known, in principle 
the heart may be renewed even before there is conscious- 
ness of this fact, as in little children. 

The question whether heathen may be born again 
before ever the gospel reaches them is a mystery that 
no one is able to solve, and the putting of such a ques- 
tion is only fit to arouse speculation. The fact of which 
we are sure is that God will never regenerate any heart 
where there is no word of God to nourish and guide the 
new life he has given. The word is food and light for 
the renewed heart, where it is entirely lacking the new 
life would famish. 

Conversion. 

What is the meaning of the word conversion? 

Turning about, and in a theological sense it means 
the act of turning or of being turned from a sinful 
course to a life of obedience and service to God. 

The words used in the original languages of Scrip- 



186 THE DOCTRINE OF SALVATION 



ture to designate conversion mean : to change the mind ; 
to turn about, return ; to repent. 

From these words it is evident that conversion is not 
merely an outward reformation, but first of all a change 
of mind and conduct. First of all the mind is changed — 
the understanding views and apprehends things in a 
changed way, and the will chooses different, there is a 
change of appreciation, of desires and of aspirations. 

Then there is a turning around or a returning, as 
when one who has been going the wrong way turns to 
face the right way. Conversion, therefore, includes a 
turning or changing in heart and conduct. The sinner 
has been going wrong to his own doom, he is changed 
in heart and mind to behold the wrong and the threaten- 
ing death, and therefore, he turns about to God, to the 
right, to safety and life. This change or turning is of 
course not done in a cold, speculative, unfeeling way, 
as if one were changing his course in a trifling and un- 
important matter, for it is the changing of a life course, 
a change of the direction of life. Such a change could 
not occur in a listless, half-hearted way, the issues in- 
volved and the effort it cost to break away from an 
established course of life to a new course would forbid 
any feeble and heartless efforts. To change a life's 
course can only result from deep conviction that the old 
way is wrong and the new is right. Such a conviction 
must stir the whole soul to make a lasting change pos- 
sible, so that the person will not revert to his old sinful 
course, but persist in the new way towards God. And 
indeed, in conversion there is a whole-hearted turning, 
a deliberate forsaking of the evil way and a surrendering 
of life to the way of God's commandments. The for- 
saking of the evil way is done in sorrow and regret, in 
self-condemnation and hatred of sin ; the turning towards 



CONVERSION 



187 



God is done in faith and hope that God will accept the 
soul, forgive and restore into his favor according to his 
promises. There is a turning away in confession of sin 
on the one hand, a turning to God in faith on the other 
hand. Thus there are two parts in conversion : repent- 
ance and faith. 

We will devote a special chapter to the treatment of 
faith, so we will not broaden out on this part of con- 
version under the present head, but refer mostly to 
repentance in this connection. 

In what connection does conversion stand towards 
regeneration or effectual calling? 

It is the result of regeneration. The soul having 
been renewed and called from darkness to light responds 
by turning from its sinful way to the way of God's 
will. In the new birth God has turned the heart, changed 
its inner nature, conversion is the outward manifesta- 
tion and expression of the inward change. 

Is conversion a work of God or of man? 

It is both, wrought upon by God's Spirit the sinner 
turns. 

Man is turned by God and he turns himself. The new 
life given in regeneration is never left to itself, but God 
must constantly sustain and reinforce and guide this, 
that it may gain control in the heart and express itself 
in the activity of life. 

As all other life in plant and animal and man de- 
pends upon the abiding care and sustenance of God, so in 
particular must God ever sustain the new life in the heart 
of his children. And the activity of this life is dependent 
on his inworking and guidance. 

Man is not given a certain measure of power to do 
with as he wills, but in every act he is dependent on the 
inspiration of God. 



188 



THE DOCTRINE OF SALVATION 



Therefore, his conversion is first of all God's work, 
God causes the regenerated heart to turn in sorrow from 
sin and in faith to God. In response to this influence in 
his heart the sinner gladly turns. He is not forced or 
constrained, but his will is renewed, so that he wills 
what God wills. In conversion man himself acts, he 
turns, he repents and believes, though he is not him- 
self the first cause of his conversion. 

Jer. 31 : 18: "Turn thou me and I shall be turned, for 
thou art the Lord my God." 

Which of the two parts of conversion precedes, re- 
pentance or faith? 

In the actual experience of those being converted it 
is often difficult to say which precedes, as they usually go 
together in practical experience. Sorrow for sin is gen- 
erally accompanied with faith in Christ. In most cases 
there is however, a decided experience of repentance, a 
humiliation before God in contrition of heart under the 
conviction of sin, and later there follows a more con- 
scious working of faith, the soul is first broken down 
in remorse and later healed and encouraged b}^ behold- 
ing Christ in his sufficiency for salvation. But this is 
not the conscious experience of each one converted, in 
some there is in later life, after conversion, a far deeper 
conviction of sin than in the beginning of christian life, 
while in the actual experience of conversion faith in 
Christ is most prominent to their minds. We must be 
very careful not to dictate a certain method of conver- 
sion to all alike, different characters will be differently 
led by God in their experience of conversion. Some have 
sinned far m.ore than others, are hardened more in sin, 
are harder to move from their beaten path, and there- 
fore are differently led by the Holy Spirit than those 
who were more restrained from a sinful life. Some have 



CONVERSION 



189 



a more emotional nature than others, are easily moved 
to tears and wailing over sin, while others might not 
shoAv forth any outward sign of remorse and yet feel 
more deeply the sinfulness of heart and life. 

Our fathers often distinguish between a legal and an 
evangelical conversion. By a legal conversion they re- 
ferred to such a turning about as was mainly produced 
by the soul appreciating the just demands and penalties 
of the law. Usually deep conviction of sin producing 
much sorrow and remorse is the prominent character- 
istic of a legal conversion. Repentance is at first more 
prominent in a legal conversion than faith, though of 
course faith is not lacking, for there is no conversion 
without faith. In an evangelical conversion the promises 
and invitations of the gospel appeal most strongly to 
the soul. Here there is also more or less conviction of 
sin, for no soul would turn to Christ if there were no 
persuasion of its own sinfulness and danger, but the 
wooing of God's love, the riches of his grace in Christ 
Jesus, stands out most clear to the mind in the experi- 
ence of conversion. The result of an evangelical con- 
version will be the same as that of a more legal; hatred 
of evil, and a constant need of the Savior, and an honest 
desire to serve him in devotion of life, will be the out- 
come and the evidence of being truly converted. 

Many judge the truthfulness of conversion by a cer- 
tain set of marks and signs which they have found in 
themselves or others; if one's experience conforms to 
these marks all is thought to be well, while if one can 
not truly say that he has had such or such an experience 
the stamp of approval is withheld from his conversion. 
But this insisting that every one's conversion must be 
alike is very unbiblical and very dangerous. Many god- 
fearing souls have been greatly injured and deprived of 



190 THE DOCTRINE OF SALVATION 



the comfort and hope they might have had, did not others 
or they themselves try to dictate to the Holy Spirit 
how he must convert each individual soul. There cer- 
tainly are general marks which will be found in every 
conversion, such as repentance and faith, and we might 
add, a longing to save life from being a failure, and a 
desire to be of use to the glory of God and welfare of 
others, but we can not lay down specific details of marks 
and signs of conversion that will be a rule for all alike. 
Instead of asking: how were you converted, it is better 
to ask : are the evidences or results of conversion found 
in your life, as f. i., do you heartily love the law of God, 
is the good and the right more pleasing to you than the 
evil ; is the Lord Jesus needed and loved as Savior ; are 
the people and the Church of God dear to you; would 
you live a holy life if you could ; do you delight in prayer 
and meditation of God's word? All truly converted 
would answer in the affirmative to these questions. 

Is conversion absolutely necessary? 

Yes, indeed it is. But as stated above, there is no 
exact way or method of coversion that is necessary for 
all. There need not be a decided crisis in life when the 
soul turns from evil to God. Many of our covenant 
children are given the blessings of the covenant of grace 
in early childhood, they are born again when children, 
and they grow up in the service and fear of God from 
tender youth. In such people there is no decided crisis, 
no conscious turning from a sinful life to the fear of God, 
and there need not be, for the soul has not wandered 
far away from God, but was renewed and brought into 
communion with himself in early life. Such children 
will according to their age and character manifest the 
signs of the fear of God, especially a tender conscience, 
sorrow for wrong and love of prayer. In older people 



CONVERSION 



191 



the experience of conversion may be very gradual, slow 
turning of the current of life to God, a progressive com- 
ing to conviction of the truth of God's word and a yield- 
ing to it. 

A great deal will depend on the outward means of 
grace, whether these are suitable to the needs of the 
heart, or whether there is no proper training and teach- 
ing of the seeking soul. The word of God is the means 
used by the Holy Spirit to convict of sin and lead to 
Christ, therefore this word must be taught in its entirety 
and adapted to the various ages and conditions of life. 
A one-sided emphasis on the truth has done a great deal 
of harm to many souls. If the doctrine of the law and 
of sin receive nearly all the attention, the result will be 
a dreading of judgment and little hope of deliverance, 
because Christ is not held up as the Savior as he ought 
to be. On the other hand if there is an ignoring of the 
law and of the terribleness of sin and a one-sided preach- 
ing of God's love, there is grave danger of a superficial 
and emotional conversion that does not last. We must 
have both law and gospel, and it is profitable to all who 
are called to teach others that they study the Bible to 
see how and in what proportion both law and gospel 
are presented. 

Can conversion occur more than once? 

The actual and decided conversion occurs but once. 
After conversion, however, God's children are prone to 
wander away from him into sin, and they thereby loose 
conscious fellowship with God and the enjoyment of 
his presence and love. Then there must come again 
returning to God in confession of sin and invoking of 
his mercy through Jesus Christ. In fact, this will more 
or less be the continual and repeated experience of every 
christian. Many have spoken of the need of a daily 



192 



THE DOCTRINE OF SALVATION 



conversion, and such there truly is, but this belongs more 
particularly to the doctrine of sanctification. 

May we urge others to conversion? 

Indeed we may. It is the duty of all to forsake their 
evil way and turn to God. None may persist in spend- 
ing their life in sin and robbing God of his honor in their 
lives. None may refuse to believe in Christ, and harden 
in unbelief. The prophets, Christ and his apostles con- 
stantly called on the people to repent and believe in 
God and in Christ Jesus whom he has sent. If some say 
they can not in their own power believe and turn to God, 
we must remind them of the need of humiliation before 
God on this account, and that they cry to God for mercy. 
Oh, that all, who flippantly declare they can not convert 
themselves, would truly appreciate the extent of their 
helplessness. How dilligently would they seek the grace 
of God ! 

How can we become assured of our conversion? 

A good way to pursue to this end is to see if the 
fruits of conversion are found in our lives: sorrow for 
sin, trust in the merits of the Savior, love to God, de- 
sire to do good works. Also be careful that you do not 
seek assurance on the grounds of your feeling or exper- 
ience first of all, but look away to Christ the Savior. 
The better you can surrender your life to his care and 
service, the more assured you will become. In this con- 
nection look up what is said of saving faith in the next 
chapter. 

Faith. 

What is faith? 

Faith in its first and most elementary sense is simply 
the reliance of one person on the truthfulness and integ- 



FAITH 



193 



rity of another. When one beHeves the word of another, 
he has faith in him. 

We are all the time exercising faith in our fellow men. 
In matters of minor or of very grave importance we are 
depending on the testimony of other people whom we 
believe to be reliable. There are many matters we have 
never experienced or seen which are nevertheless true 
and real for our mind, because we believe the word of 
others. Thus our knowledge of past history and of 
distant lands rests entirely on faith. In buying and 
selling, in taking food or medicine, we are all the time 
living in faith, for we believe the things to be as pre- 
sented on the word or assurance of another. 

There are some who declare they will not believe 
what they can not comprehend or see, what to them is 
unreasonable. These are usually known as rationalists. 
But their declaration is unreasonable and impracticable. 
In daily life they believe many things they can not com- 
prehend. No one can comprehend the union of soul and 
body, the control of the material by the spiritual, the 
nature of electricity, of gravitation, etc. The world is 
full of mysteries for our reason, and yet we declare we 
know much concerning these things, and that, because 
we believe, because we are living in faith. 

What are the elements of faith? 

By the elements of faith we mean the essential parts 
of faith, that which is necessary in order that a person 
may believe. A little thought will soon convince that 
in faith there are these three parts : knowledge, consent, 
and trust or confidence. 

We must know the testimony or assurance of some 
one else, or we can not believe. The better we know^ 
anything the deeper will be our conviction or persuasion 
concerning that matter. It is not necessary that we 



194 THE DOCTRINE OF SALVATION 

should be able to fully comprehend and analyze a thing 
before we believe, but we must know something of it, 
something must have been told us concerning it, ere 
we can believe. 

Then, too, the mind must consent to accept it as 
true. Having heard about a matter we can either accept 
it or reject it. When we believe we accept it as true. 

And lastly we confide or trust in the declaration made 
to us. This last part is especially prominent when a 
promise has been made to us concerning some future 
gift or benefit. We then trust in that promise, we 
rest assured that what has been declared will actually 
occur. This trusting rests in the conviction that the 
person declaring a matter to us is reliable, that he can 
and will do as he assures. Thus a child trusts in the 
word of his father, he confides in his father, he depends 
on the integrity of his father. 

The three parts of faith are, therefore, knowledge, 
consent and trust. 

What we are very desirous of emphasizing here is 
that faith is always in a person in whom we have some 
measure of confidence. We would not easily believe the 
word of a notorious falsifier, nor would we hasten to 
accept the word of a stranger. There must be some 
degree of confidence in a person who makes a statement 
to us, and because of our trust in him we believe his 
word, we accept his testimony. 

Is faith the action of one faculty of the soul, as f. i., 
of the understanding or of the will, or is it the action of 
the whole soul? 

The whole soul believes, every faculty is active. The 
one indivisible soul knows and confides, believes the 
witness of a reliable person. 

The soul can not desire or love what it does not know,. 



FAITH 



195 



and it can not be indifferent to anything that it is well 
persuaded of. Concerning a mere speculation the will 
of man might be irresponsive, but to believe a matter 
of any consequence to us means that the understanding 
apprehends the truth and passes judgment on its im- 
portance, and that the will determines the attitude of 
the soul towards the matter. In so far as faith includes 
the act of cognition, of apprehending the truth, it is of 
course an act of the understanding, but consent and 
trust are especially actions of the will. And when the 
will has determined to confide, the affections respond, 
they are aroused and show the interest of the soul. Thus 
the whole soul is engaged. 

Of how many kinds of faith does the Bible speak? 
Of four kinds: Historical, Miraculous, Temporary, 
and Saving Faith. 

What is historical faith? 

A bare assent to the truth; necessary, but not suffi- 
cient. It is so called because it believes the truth of the 
Bible as a piece of history is believed. An historical 
believer takes no deep, active interest in the truth for 
his own salvation. 

James 2:19: "Thou believest that God is one: thou 
doest well; the demons also believe, and shudder. 

What is a miraculous faith? 

A strong persuasion that a miracle will be performed 
by us or on us. This faith was especially shown when 
Jesus was on earth in the flesh, and by the Apostles 
when they performed miracles. It is possible that a per- 
son may have miraculous faith and still lack the grace 
of saving faith. 

Matt. 9 :22 : "But Jesus turned him about, and when 
he saw her, he said. Daughter, be of good comfort; thy 



196 THE DOCTRINE OF SALVATION 



faith hath made thee whole. And the woman was made 
whole from that hour." 

Matt. 21 :2i : "Jesus answered and said unto them, 
Verily I say unto you, If ye have faith, and doubt not, 
ye shall not only do what is done to the fig-tree, but 
even if ye shall say unto this mountain. Be thou .taken 
up and cast into the sea, it shall be done.'' Acts 3:16. 

I Cor. 13:2: "And if I have all faith, so as to remove 
mountains, but have not love, I am nothing." 

What is temporary faith? 

It is a receiving of the word straightway with joy, 
often caused by artificial methods. 

What is lacking in a person having temporary faith? 

A regenerated heart and therefore godly sorrow for 
sin and absolute surrender to Christ. 

The name temporary faith is derived from the par- 
able of the Sower, wherein Jesus describes those who are 
like seed sown on rocky places, and declares they endure 
only for a time. 

Matt. 13 :20, 21 : "And he that was sown upon the 
rocky places, this is he that heareth the word, and 
straightway with joy receiveth it; yet hath he not root 
in himself, but endureth for a while; and when tribu- 
lation or persecution ariseth because of the word, 
straightAvay he stumbleth."' 

This temporary faith may last a shorter or longer 
time, sometimiCs till death, sometimes its true nature 
will be sooner discovered, as Jesus says in da3's of perse- 
cution or tribulation, or it may and often does fail when 
the stimulus and excitement which has produced it is 
taken away. An example of temporary faith is found 
in the history of Demas, who was once a companion of 
Paul, Col. 4:14, later he forsook him, "having loved 
this present world." II Tim. 4:10. 



FAITH 



197 



In what does temporary faith differ from saving 
faith? 

Jesus says they who endure for a while have no root 
in themselves. 

In this their principal difference from those having 
saving faith is found. True believers have the true root 
of faith in the depths of their hearts, implanted within 
them when they were born again by the Holy Spirit. 
Temporary believers lack this true principle of faith, 
for they were never regenerated; their faith does not 
therefore proceed from the depth of their hearts and 
control the whole soul, but is much more a temporary 
affection of the emotions ; it is not accompanied by 
sincere sorrovv for sin as saving faith is, but straight- 
way, when the emotions have been stirred, it receiveth 
the promise and assurances of the Bible with joy, it is 
sure of salvation vvithout having forsaken the old sinful 
life, it applies and appropriates something to itself that 
does not belong to it. A peculiarity of temporary faith 
is that it is intent wholly on its own enjoyment and 
salvation, but cares little or nothing for the honor of 
God, it is selfish. 

Temporary faith differs from saving faith therefore 
in character as well as in duration. 

When is temporary faith most likely to be found? 

In stirring times, as in periods of war, famine and 
pests, and especially during some man-made revivals of 
religion when people are agitated and excited but not 
deeply convicted, not changed in heart. 

What is saving faith? 

To this question various answers are given by differ- 
ent writers. To be sure saving faith is the same in all 
true believers, and only one definition can really be 
given of it. The variations in the describing of saving 



198 THE DOCTRINE OF SALVATION 

faith are caused by the fact that one will look at it in a 
broader sense than another, though both mean the 
same. In the broadest sense saving faith is believing 
v\dth all the interests of the heart the teaching of God's 
vvord. 

Faith in general we saw was the believing of the 
testimony of a reliable witness. In saving faith the soul 
believes the testimony of God's word, and it does 
this with all the interest of the heart. In a more partic- 
ular sense saving faith is the experimental knowing of 
the Savior and the full surrender of the heart forever 
to the Person of the Savior. 

When the sinner believes the testimony of God's 
word he knows himself to be lost in sin, he also knows 
from the word that Jesus Christ is an exactly appropriate 
Savior, and he accepts the promises and invitations 
that urge him. to com^e to Christ for complete salvation. 
Ke accepts and obe3^s in faith the direction of the word 
which bids him believe in Christ and be saved. When 
we truly believe the word of God we of course believe in 
him who stands back of his word and is ever ready to 
fulfill every prom.ise it contains, who is the great sub- 
ject of w^hom the word speaks and in whom the word 
centralizes, — and that is Jesus Christ. We are there- 
fore ever told to believe in Jesus Christ. Our only hope 
for eternity is in what Christ has done, now has, and 
now is, for his people. 

A very good description which brings out the above 
stated difference of saving faith in a broader and a 
narrower sense is found in the Westminster Confession 
of Faith: 

Chap. 14:11: "By this faith, a Christian believeth 
to be true whatsoever is revealed in the word, for the 
authority of God him.self speaketh therein; and acteth 



FAITH 



199 



difterently upon that which each particular passage 
thereof containeth ; yielding obedience to the commands, 
trembling at the threatenings, and embracing the prom- 
ises of God for this life and that which is to come. But 
the principal acts of saving faith are, accepting, receiv- 
ing, and resting upon Christ alone for justification, sanc- 
tification, eternal life, by virtue of the covenant of grace." 

The definition of our Heidelberg Catechism is very 
good. "True faith is not only a certain knowledge, 
vv^hereby I hold for truth all that God has revealed to us 
in his word, but also an assured confidence, which the 
Holy Ghost works by the gospel, in my heart; that not 
only to others, but to me also, remission of sin, everlast- 
ing righteousness and salvation, are freely given by God, 
merely of grace, only for the sake of Christ's merits." 
Question 21. 

In this definition there are two cardinal words; 

knowledge and confidence. Faith is knowledge of God's 
word and confidence that sin is forgiven for Christ's 
sake. 

The knowledge here meant is an experimental knowl- 
edge. In this the knowledge of saving faith differs 
from, the knowledge of historical faith. In historical 
faith the truth is also knov/n, but only as a theory which 
is learned and stored in the memory, and this does not 
seriously afifect the heart and conduct of life. But in 
saving faith there is a deep interest of heart in what has 
been learned and the experience of life bears out the 
teachings of God's word. 

The true believer has been born again of the Holy 
Spirit, as a result of this his mind has been enlightened, 
he understands the truth better than before, and he 
appreciates its value for his own welfare. For him 



200 



THE DOCTRINE OF SALVATION 



God's word is a lamp for his feet and a light on his 
pathway. 

And whenever the truth is thus known there will fol- 
low a hearty confidence in Jesus Christ. All true believ- 
ers have no more confidence in themselves, they look 
to the Savior for security, they hunger and thirst for 
the fulness of Christ. To do this is very difficult for sin- 
ful human nature, which is very self-righteous and seeks 
to be self-sufiicient : and one of the greatest obstacles 
for a sinner in coming to faith in Christ is that in doing 
this he must give up all trust in self, abandon all hope of 
taking care of him.self, to trust wholly in the Savior. 
But for all who do thus surrender, it is true, according 
to the promise of Scripture, that their sins are forgiven 
for Christ's sake, and the Holy Spirit will sooner or later 
apply the assurance of this fact to their hearts. 

True faith therefore is a certain know^ledge of God 
and of his promises revealed to us, of which Jesus Christ 
is the great center with whom we must be in living con- 
tact, and a hearty confidence that all our sins are for- 
given for Christ's sake. This last item, the confi.dence 
that all our sins are forgiven for Christ's sake, may 
also be considered a fruit of faith. The soul trusts in 
Christ, in his Person and work, and as a result of this 
trust in Christ comes the conviction : my sins are for- 
given for Christ's sake. Faith and the assurance of 
pardon in answer to faith is not equally strong in every 
believer. The destinction has been made between a 
seeking faith and an assured faith, an assured faith hav- 
ing the hearty confidence of full acceptance and pardon 
through Christ, while a seeking faith still seeks to be- 
come sure of these facts. Seeking faith is true faith, 
since it confides entirely in Christ and no longer in self, 
but it lacks the sw^eet enjoyment of positively knowing 



FAITH 



201 



at all times that Christ is the Savior of the soul. In the 
answer of our Catechism an assured believer is speak- 
ing, who has a hearty confidence that all his sins are 
forgiven for Christ's sake. 

This answer of our Catechism is especially a protest 
against the doctrine of the P.oman Catholic church, 
which teaches that in true faith there is not involved an 
assurance or trust on the part of the believer that he 
shall be saved. According to the Roman Church the 
assurance of salvation is hardly attainable in this life. 
Roman Catholics even speak of an unformed faith, when 
a person simply declares to believe what his church be- 
lieves, without having a true conception of the truth 
for him. self. But this is merely a blind following of the 
priests. In contrast to this theory of Rome the Re- 
formers taught that in true faith there must be a per- 
sonal appropriation of Christ, and where this is done 
there will be more or less confidence that sin is forgiven 
for Christ's sake. The stronger the faith in Christ the 
greater the assurance. 

There is no doubting in faith, but there may be doubt- 
ing in the believer. 

John 5 124 : "Verily, verily, I say unto you, He that 
heareth my word, and believeth him that sent me, hath 
eternal life, and cometh not into judgment, but hath 
passed out of death into life." 

Who works this faith in us? 

The Holy Spirit, through the word of God. 

Eph. 2 :8 : "For by grace have ye been saved through 
faith; and that not of yourselves, it is the gift of God." 

Saving faith is the result of regeneration of the heart 
by the Holy Spirit, who dwells in those born again and 
turns them in hunger and thirst to Jesus Christ. This 



202 THE DOCTRINE OF SALVATION 

the Spirit does through the agency of the word and ac- 
cording to the teaching and examples of the word. 

No one can or will of himself ever come to true faith, 
for we are all by nature dead through trespasses and 
sins, and true faith is the action of spiritual life in us. 

Can true faith ever be lost again? 

No, impossibly, for God preserves it. As far as the 
believer himself is concerned he might lose it if left to 
himself, and to their own consciousness and enjoyment 
it seems to many they have lost it, but true believers are 
kept by the power of our faithful, covenant God. 

John 10:28: "And I give unto them eternal life; and 
they shall never perish, and no one shall snatch them out 
of my hand." 

Why are many believers weak in faith and conse- 
quently lacking certainty of salvation? 

Our answer to this must be two-fold; from our side 
weakness of faith may be caused by: 

1. Slothful and careless christian life, and thus griev- 
ing the Spirit. 

2. Ignorance of the true nature of faith. Many well 
meaning souls are too introspective. They look too 
exclusively within, so that their faith and hope is 
graduated by their feelings and the degree of evidence 
of regeneration which they find in their experience. 
This process will rarely lead to assurance. Remember 
we must look to Christ, beyond ourselves. It is well 
to sincerely examine ourselves and thus become ac- 
quainted with our sinfulness and wretchedness, but then 
we must look away for rescue to the Savior who died 
and rose again for the salvation of his people. 

On the other hand remember that faith is a gift of 
God and that the Spirit grants a stronger faith to some 



FAITH 



203 



than to others. All have not the same capacity. Prayer 
for more faith is therefore always necessary. 

The true assurance of saving faith is known by such 
marks as these : 

1, begets unfeigned humility, I Cor. 15:10: "But by 
the grace of God I am what I am." 

2 , leads to ever increasing diligence in practical re- 
ligion, Ps. 51:12, 13: "Restore unto me the joy of thy 
salvation ; and uphold me with a willing spirit. Then 
will I teach transgressors thy ways ; and sinners shall be 
converted unto thee." 

3, leads to sincere self-examination and a desire to 
be searched and directed by God, Ps. 139:23, 24: "Search 
me, O God, and know my heart; Try me, and know my 
thoughts ; And see if there be any wicked way in me, 
and lead me in the way everlasting." 

4, leads to constant desire after nearer likeness and 
intimacy with the Lord, I John 3 :3 : "And every one that 
hath this hope set on him purifieth himself, even as he 
is pure." 

How can we increase in faith? 

1. By being very careful to live in prayer and obe- 
dience before God, and by consciously abiding in Christ. 
Apart from Christ we can do nothing. John 15: 5. 

2. By considering the grounds of assurance. They 
are : 

a. The invitations and promises of God. 

b. The faithfulness and unchangeable love of God. 

c. The merit of the satisfaction of Christ for the 
sins of his people, and the constant intercession of Christ 
for us in heaven. 

d. The testimony of the Spirit to our hearts. Rom. 
8: 14-17. 



204 THE DOCTRINE OF SALVATION 



Justification. 

What is justification? 

Justification is that gracious act of God whereby he 
pardons the guilt of sin and adopts as his children and 
heirs unto eternal life, only for the righteousness of 
Christ imputed to us, and received by faith alone. 

The great aim and purpose of all religious systems 
is the restoration of the sinner into the divine favor. 
Man everywhere recognizes that he is a sinner and that 
he is out of harmon}^ with God. When his conscience 
is aroused by the conviction of sin and by the thought 
of a future judgment, man seeks in some v.^ay to regain 
God's favor and an acceptable relation toward him.. 
Among the heathen of every age were found altars and 
sacrifices and ceremonies of a religious nature, all in- 
tended to win the good will of their gods. By their 
altars and ceremonies the}^ acknowledged their wrong 
relation to God and their need of restoration into divine 
favor. The true nature of this guilt, the christians have 
learned from the word of God. And they have also 
learned the only possible way of acceptance into God's 
favor; it is by being justified through the merits of 
Jesus Christ. 

In treating this subject of justification we believe 
we can most clearly include all essentials under the four 
points of the nature, the ground, the means, and the 
effect of justification. 

NATURE OF JUSTIFICATION. 

"What is the nature of justification? 

It is first of all a judicial act of God, that is, an act 
of God as judge. The sinner appears before the tribu- 
nal of God as guilty of breaking God's laws, and as 



JUSTIFICATION 205 

eternally condemned by the justice of God because of 
his guilt. 

Now when God justifies the sinner he imputes to the 
sinner the righteousness of Christ, that is, he credits or 
puts to the account of the sinner the merits of Jesus' 
obedience, and on the ground of this obedience the sinner 
is pardoned and restored as a child of God forever. 

The root meaning of the word justification is to 
make just or righteous. But in its secondary and scrip- 
tural sense it means to count or pronounce just, to de- 
clare that a person is not guilty but righteous. The 
opposite of justification is condemnation. This last is 
the act of a judge in a court of justice, so also is justi- 
fication a judicial act. 

All people can stand in only one of two relations 
towards God's law ; they are either guilty or righteous, 
guilty if they have broken the law, righteous if they have 
kept the law. All have broken the law, all stand guilty. 
To his people God imputes the righteousness of another, 
of the Savior, and now declares them righteous. 

From this description it will be seen that justification 
does not change a person's inner heart or character, it 
changes his legal relation before God ; it does not remove 
the pollution of sin, the internal corruption of the heart, 
as regeneration and sanctification do, but justification 
makes right the relation towards God's law, and if the 
law no longer condemns us, we shall not perish in sin. 

The controversy between the Protestants and the 
Roman Catholics turned largely on the nature of justifi- 
cation. The Protestants used the word in a forensic or 
legal sense alone, the Roman Catholics used the word in 
both a moral and judicial sense. The Roman Church de- 
fines justification "to be not onh^ the remission of sins, 
but also the renewal and sanctification of the inner man." 



206 THE DOCTRINE OF SALVATION 

According to the Church of Rome, therefore, justification 
consists in remission of sin and a change of moral char- 
acter produced by the infusion of righteousness. But 
this Roman Catholic view confuses justification with 
sanctification, which are two distinct acts of God's grace. 

Among Protestants there are also many who seek to 
give an exclusive moral sense to the word justification, 
depriving it of its legal meaning. They are those who 
hold the moral-influence theory of the atonement of 
Christ, as if Christ had died merely to make a good moral 
impression on us for our benefit, and not to satisfy the 
justice of God for us. These teachers take the element 
of guilt out of sin, and thus the element of pardon out of 
salvation. Men need cure and not pardon. Sin brings 
suffering; help the sinner to improve himself to the end 
that he may not suffer. We go to heaven because we 
are holy, not because we are righteous through Christ. 
This doctrine, taught in many protestant pulpits is worse 
than that of Rome, for, false as the Romish doctrine of 
justification is, it proceeds on the recognition of the guilt 
of sin and the need of expiatory character of the atone- 
ment of Christ, while the moral-influence theory of some 
protestants denies these cardinal doctrines. 

What sins does God pardon when he justifies his 
people? 

All sins, past, present and future ; original and actual. 
In consequence of the crediting of Christ's righteousness 
to us the believer is free from the condemnation of all sin. 
He is henceforth counted in Christ. The enjoyment of 
the sense of pardon is not, however, always the privilege 
of the christian ; by grieving the Holy Spirit through sin 
and by losing sight of Christ he may be very doubtful as 
to his pardon. The believer is also subject to the suffer- 
ing consequent to sin in this world, but this suffering is 



JUSTIFICATION 207 

not a penalty for sin, but a chastisement designed for 
correction and improvement. 

What is the second part of justification? 

Adoption to be children and heirs of God. 

Every person is naturally under the demands of the 
covenant of works. To gain eternal life according to 
this covenant he would have to lead a perfect life; but 
this is impossible at present, for we are all born in sin 
and live in sin. But what we can not do Christ has done 
for us. He has taken away the penalty of sin not only, 
but has also by his active obedience fulfilled the demands 
of the law for us as a condition to gain eternal life. When 
God justifies us he counts all of Christ's merits to our 
credit, and reckons us in Christ. For Christ's sake we 
are therefore also adopted as heirs of eternal life. All 
the promises of the covenant of grace accrue to the jus- 
tified. Christ and his people share together. We are 
not merely forgiven and then told to earn eternal life by 
our own works, but are m.ade children of God forever. 

Rom. 5:17: "For if, by the trespass of the one, death 
reigned through the one, much more shall they that re- 
ceive the abundance of grace and of the gift of righteous- 
ness reign in life through the one, even Jesus Christ." 

Rom. 8: 15: "But ye received the spirit of adoption, 
whereby we cry, Abba, Father. The Spirit himself bear- 
eth witness with our spirit, that we are children of God ; 
and if children, then heirs ; heirs of God, and joint-heirs 
with Christ." 

Eph. 1:5-7: "Having foreordained us unto adoption 
as sons through Jesus Christ unto himself, acording to 
the good pleasure of his will ; to the praise of the glory 
of his grace, which he freely bestowed on us in the Belov- 
ed; in whom we have the redemption through his 
blood, the forgiveness of our trespasses, according to the 
riches of his grace." 



208 



THE DOCTRINE OF SALVATION 



Notice Paul declares in these verses that God has be- 
stowed grace on his people in Christ, in whom we have 
redemption, the forgiveness of our trespasses. In verse 
3 w^e read ''God has blessed believers with spiritual 
blessings in Christ." 

From eternity, before the foundation of the world, 
God has bestowed on us all needed blessings for our 
complete salvation in Christ. All grace needed has been 
objectively given to Christ for us, and through the blood 
or the death of Christ the blessings of grace were actually 
purchased and an indisputable title to all grace secured 
for us. 

So objectively our redemption is complete in Christ. 
In due time God gives to each of his people the blessings 
reserved in Christ for them. 

GROUND OF JUSTIFICATION. 

What is the ground of justification? 

The only ground is the righteousness of Jesus Christ. 
God never declares any one just unless the law is satis- 
fied, and nothing less than absolutely perfect righteous- 
ness can fulfill the law. This Christ as our representa- 
tive has rendered, and his merits are the sole legal ground 
of justification. There is nothing in us to which God 
has regard when he justifies us, no inherent righteous- 
ness, no faith, or good works. Christ died "the just for 
the unjust," he came "to give his life a ransom for many," 
"he was made sin for us," "made a curse for us." 

Phil. 3:9: "And be found in him, not having mine 
own righteousness, even that which is of the law, but 
that which is through faith in Christ." 

Paul complains of his own people because they seek 
to be justified by their own righteousness; "For they 
being ignorant of God's righteousness, and going about to 



JUSTIFICATION 209 

establish their own righteousness, have not submitted 
themselves unto the righteousness of God. For Christ 
is the end of the law for righteousness to every one that 
believeth." Rom. lo. 

Why can not our good works be the ground of our 
justification? 

1. Our good works are not perfect. The law de- 
mands perfect obedience. And though by the grace of 
God we should obey, this act of obedience at one time 
does not atone for the disobedience of another time. 
Gal. 3:10, II. 

2. If we are justified by works, Christ has died in 
vain. Gal. 2:21. 

3. The good works of God's people are due to the 
Holy Spirit in them, therefore the credit for these works 
is due to God alone. 

Good works follow but do not gain justification. 

Eph. 2:8-10: ''For by grace have ye been saved 
through faith; and that not of yourselves, it is the gift 
of God; not of works, that no man should glory. For 
we are his workmanship, created in Christ Jesus for good 
works, which God afore prepared that we should walk 
in them." 

Since then we are delivered from our misery, merely 
of grace, through Christ, without any merit of ours, why 
must we still do good works? 

Because Christ, having redeemed and delivered us by 
his blood, also renews us by his Holy Spirit, after his own 
image ; that so we may testify by the whole of our con- 
duct, our gratitude to God for his blessings, and that he 
may be praised by us; also, that every one may be as- 
sured in himself of his faith, by the fruits thereof; and 
that, by our godly conversation, others may be gained to 
Christ. Heidelb. Catech. Ques. 86. 



210 THE DOCTRINE OF SALVATION 



MEANS OF JUSTIFICATION. 

What is the means of securing justification? 

Faith in Jesus Christ alone. 

Scripture declares we are justified by faith or through 
faith, but never on account of faith. Faith is not the 
ground or cause that merits justification, it is the means 
of appropriating Christ and his righteousness, and on the 
ground of the righteousness thus appropriated by faith 
we are justified. Justification is a gift of God's infinite 
grace, faith is our receiving of the gift. The more active 
faith is therefore the more will there be the enjoyment 
of justification. 

That God should have ordained faith for this partic- 
ular office of being the instrument of justification is not 
an arbitrary appointment, but is most wise and necessary. 
The nature of our own heart and the nature of salvation 
commends faith as the only instrument to receive justi- 
fication. Faith is reliance, a deep sense of dependence 
on God, it looks away for the soul's necessities to God, 
and it therefore also ascribes all honor to God. The pur- 
pose of salvation is the glory of God. Faith seeks the 
glory of God and ends in praising God. Thus faith is 
eminently fit to be the means of justification. 

Rom. 4: 3-5: "For what saith the scripture? And 
Abraham believed God, and it was reckoned unto him for 
righteousness. Now to him that worketh, the reward 
is not reckoned as of grace, but of debt. But to him that 
worketh not, but believeth on him that justifieth the un- 
godly, his faith is reckoned for righteousness," 

When does justification occur? 

According to the above description of justification it 
occurs in answer to faith, it thus follows faith and occurs 
in time. This is the most usual and popular presenta- 
tion, and looks at justification from the human stand- 



JUSTIFICATION 211 

point, from which the Bible generally views it. Many 
Reformed theologians, however, speak of a justification 
from eternity, by which they mean that God has from 
eternity looked down upon his people in Christ as justi- 
fied, that is, as pardoned and as his heirs. They view jus- 
tification from God's side, and declare that God has not 
first justified his people when they prayed to him in faith, 
but that he has from eternity determined to look upon his 
people as being in a righteous state before him. Later 
when he has given faith to his people he makes known 
to their own minds that they are justified. This later 
is then called justification from a subjective or human 
point of view. 

They who favor speaking of justification from 
eternity usually distinguish four stages or steps: i. Jus- 
tification from eternity in the tribunal of God : 2. Justi- 
fication as realized in the resurrection of Christ ; 3. The 
active justification, that is, the application of the merits 
of Christ and the implanting of new life; 4. The more 
passive justification, that is, justification as it is appro- 
priated by faith before the tribunal of one's own con- 
science in conversion. 

Do all agree with us that we are justified by faith 
alone ? 

No, some declare that works must be added to faith. 
Sometimes we read the same language in regard to this 
subject as we employ, but it is evident on close examin- 
ation that very different things are meant. The Ro- 
manist also says we are justified by faith. But what does 
he mean? He has two justifications and two faiths. 
The first justification is the removal of original sin, which 
occurs in baptism. A person must believe that the 
Church is a divine institution for saving men. He there- 
fore comes to be baptized by the Church and receives 
thereby the power of spiritual life in the soul, which 



212 



THE DOCTRINE OF SALVATION 



renders the soul inherently holy or just. This receiving 
of baptism with its regenerating influence the Romanist 
must do in faith, faith merely as intellectual assent, and 
this is the predisposing cause of justification. After a 
man is thus rendered holy by the first justification, his 
faith must work in love, and on the ground of these works 
of love he receives eternal life, this is the second justi- 
fication. Romanists make faith to have a twofold sense : 
as mere intellectual assent to what the Church says, and 
as synonymous with love. 

Wesley, the father of Methodism, expressed himself 
thus : "In asserting salvation by faith we mean this : 
(i) That pardon (salvation begun) is received by faith 
producing works. (2) That holiness (salvation con- 
tinued) is faith working by love. (3) That heaven (sal- 
vation finished) is the reward of this faith." 

Some liberals today, though they reject the atonement 
of Christ, still use the expression: salvation is by faith. 
In explaining what they mean by the phrase, they de- 
clare, faith is the secret of all success. Have faith in a 
cause if you wish to succeed. Faith saves us, because by 
it we overcome sin and are stimulated to christian works. 
This soul-deceiving theory shows how the same words 
can be used to cover most any idea and mislead the un- 
suspecting. 

EFFECTS OF JUSTIFICATION. 

What are the effects of justification? 

That the justified are no longer subject to condem- 
nation, the anger of God is removed, and his love is 
shown to their hearts. They now have peace with God, 
and joy in the Holy Spirit. They are also by the grat- 
itude of their hearts moved to a holy life. Sanctification 
will follow justification. 



I 



JUSTIFICATION 213 

The effect of pardon of sin through grace alone can 
never be a licentious life, as some urge against the bib- 
lical doctrine. They say, if God accepts the chief of 
sinners as well as the most moral man, on the simple 
condition of faith in Christ, what is the need of good 
works? Why not get justified and then indulge in sin? 

Paul met this objection in his day and answered it in 
Rom. 6 and 7. He answered thus: Salvation is deliv- 
erance from sin, how can men be delivered from sin that 
they may live in it. ''How shall we, that are dead to sin, 
live any longer therein." 

Again Paul says the very act of faith that secures our 
justification secures also our sanctification. We take 
Christ as our Redeemer from the power of sin as well 
as from its guilt. If we are partakers of the benefits of 
his death we are also partakers of his life. If any one 
lives in sin he proclaims himself an unbeliever. 

Our Savior as Priest died to save us from the curse 
of sin and therefore we are pardoned. He also as Priest 
continues his intercession for the justified, and sends 
them the Holy Spirit to comfort and lead them in God's 
ways. "Faith, if it have not works, is dead in itself." 
James 2:17. 

If good works are neglected the believer loses the com- 
fort and assurances of justification. The believer is de- 
livered from the law as a condition to gain eternal life, 
but not as a rule of life. He since believing begins to 
truly obey the law. Rom. 7 14. 

Sanctification. 

To what are they, who are justified, called? 

To lead a holy life unto the glory of God. 
In justification, as we have seen from the former chap- 
ter, a sinner's legal position before God is changed. Be- 



214 THE DOCTRINE OF SALVATION 

fore he was guilty and worthy of condemnation. Througk 

the imputed righteousness of Christ, which he accepted 
in faith he is henceforth free from guilt and condem- 
nation. But he is not free from the power of sin in his 
heart and life. He is justified, but he is not holy. His 
constant aim must be to become holy, to be freed from the 
corrupting power of sin and to devote himself in loving 
obedience to God. The process according to which this 
is accomplished is called sanctification. 

At regeneration the soul's new life began, a better, 
but not a sinless, life ; a new nature was given to the soul, 
but the old nature was not entirely destroyed and re- 
moved. A constant struggle will therefore result in the 
christian, his life will be a warfare. The old nature must 
be conquered by the new, and the new is to grow ever 
more in conformity to Jesus Christ. The soul was not 
only sick, but dead, God made it alive, now follows the 
putting off of the old man, which is corrupt according 
to the deceitful lusts, and the putting on of the new man, 
which after God is created in righteousness and true ho- 
liness. Eph. 4:24. 

What definition can we therefore give of sanctifi- 
cation? 

Sanctification is the work of God's grace, whereby 
we are renewed in the whole man after the image of God, 
and are enabled more and more to die unto sin, and to 
live unto righteousness. Shorter Catech. 

The words translated sanctify and holy in our Bible 
originally mean to clean, to purify, and to separate or 
consecrate to God. 

These two ideas it is necessary to put together that 
we may appreciate the meaning of sanctification. To 
cleanse from sin, to turn from the common and the low, 
is one side of sanctification, to devote and consecrate to 
God is the other side. Mere turning from sin is not sane- 



SANCTIFICATION 



215 



tification, there must go with it a whole hearted devotion 
to God. 

A good understanding of sanctification may be gained 
by recalling what we said about conversion, that it is 
a turning from sin in hearty repentance, and turning to 
Christ in saving faith. This conversion is really the be- 
ginning of sanctification, and ever after the believer must 
turn farther from sin in hearty repentance and turn more 
towards Christ in faith, that he may increase in holiness 
of life. This continued turning is our sanctification. 

Our catechism, like most all older theological works, 
describes sanctification as being the same as conversion. 
In answer to the question : "Of how many parts does the 
true conversion of man consist?" it answers: "Of two 
parts : of the mortification of the old and the quickening 
of the new man." Quest. 88. 

This mortification of the old man and quickening of 
the new man is a process, not an act that is finished ; and 
this is true of sanctification, it is a daily and repeated 
mortifying and vivifying. When we mortify, we deaden, 
kill our sinful self, and thereby become dead to the world. 
As a corpse can not respond to others, has lost all con- 
tact with the world, so would a soul dead to the world be 
out of contact with the sin in the world. This mortify- 
ing of self is necessary to give place to the increasing 
life of holiness, which is of the Holy Spirit. We are not 
expected to first mortify ourselves in our own powers, 
for it is not our own strength that conquers the evil in 
us, it is the new life that expels and destroys sin and 
death in us. Evil habits and affections are less overcome 
by thinking of them and fighting them directly, than by 
drawing the mind to and captivating the heart by what- 
soever things are of God, are holy, true, pure and of good 
report. "Walk in the Spirit and ye shall not fulfill the 
lusts of the flesh." 



216 



THE DOCTRINE OF SALVATION 



Is sanctification possible for everybody? 

No, only for those born again of the Holy Spirit. Re- 
member sanctification is different from moral reforma- 
tion, which is possible for all through the common grace 
of God. Reformation need not come from a new nature 
of the heart, but sanctification can alone come from the 
life of God in us. Reformation is like cleaning the out- 
ward garments. Sanctification means heart cleansing 
and consecration to God. 

Is sanctification a work of God or of man? 

It is both. God begins and continues and must com- 
plete it. He begins it in regeneration and conversion, 
and continues it through the upholding of his life in the 
heart and the inspiring of the soul to walk in God's ways, 
and he completes it entirely at death, when he frees the 
soul of all sin *and glorifies it. God does not implant a 
germ of holy life and leave it to fight for its existence 
against opposing influences. He supports his life in us, 
and all holy desires and every gain in sanctification is 
due to God first of all. Objectively considered sancti- 
fication is the work of God, of the Father, Son, and Holy 
Spirit, particularly of the Holy Spirit. But we must also 
look at sanctification subjectively, from our point of view. 
It is also a work of man. The Holy Spirit sanctifies, and 
by his power and moving we are to sanctify ourselves. 
We are to co-operate with God, yield to and obey the 
Spirit in his desire for our holiness. We must actively 
fight sin in ourselves, must lay aside every sin that we 
may run the christian race, must put on the whole armor 
of God to battle against evil. It is a very one-sided view 
of christian life that allows the believer to be passive 
and does not stir him to strenuous devotion to the right. 
We are not to wait on God alone, but are also to work 
out our salvation with fear and trembling. Pray and 
labor. Sanctification is not only a privilege, it is a duty. 



SANCTIFICATION 



217 



The condition we must fulfill to advance in sanctifi- 
cation is that we do good works. Being born again we 
can do good works. The heart is good in principle, and 
from the new heart alone good in God's sight can come. 
And it is absolutely necessary that the christian should 
do good works in order to grow in a holy life. Only by 
using the new powers God has given him will he increase 
in strength. No life can grow that can not express itself, 
that remains hid in the dark, only by giving expression 
to itself in the light of the day, can it grow. Good works 
are the fruit of the new life, and God has conditioned 
our growth in grace on our bringing forth fruits to his 
honor and glory. But these works are not done in our 
own power. God causes us to do good in his strength. 
No honor is therefore due to us for them, and they can 
not be the ground of our salvation. 

The definition of our Catechism as to what good 
works are, is : "Good works proceed from a true faith, 
are performed according to the law of God, and to his 
glory." 

Eph. 2:10: "For we are his workmanship, created 
in Christ Jesus for good works, which God afore pre- 
pared that we should walk in them." 

Col. 1:10: "That ye might walk worthy of the Lord 
unto all pleasing, being fruitful in every good work, and 
increasing in the knowledge of God." 

I Thess. 4 .-3 : "And this is the will of God, even your 
sanctification." 

Eph. 1 :4 : "According as he hath chosen us in him 
before the foundation of the world, that we should be 
holy and without blame before him in love." 

John 17:17; I Cor. 6:11; I Cor. 13; Gal. 2 :2o; II Tim. 
2: II ; Heb. 13 : 21. 

Is there not a great deal of vagueness and indefinite- 



218 THE DOCTRINE OF SALVATION 



ness as to the Christian's own part in the work of sanc- 
tification? 

Yes, indeed, to the great detriment of spiritual growtk 
of the Christian himself, and to the injury of the cause of 
the Master. 

Vagueness and indefiniteness often result from lack 
of insight as to our christian calling. A clear perception 
of duty, a deep conviction as to what we must be and do 
will help sincere souls very much, will give direction to 
efforts in the proper ways. 

As an aid to clearness of perception of what is re- 
quired to grow in sanctification, we wish to call attention 
to the three offices of the christian, the phophetic, the 
priestly and the kingly office. 

A good understanding of our calling might be gained 
in other ways, but for our purpose we believe a clear view 
of the work assigned to us as christians in each of our 
offices will aid us very much. 

As we know, Christ means anointed. Christians 
are also anointed with the Holy Spirit, and they are now 
privileged to share in their Master's work. No one may 
expect to be happy as a christian unless he sincerely 
strives to fulfill the offices of the christian in dependence 
on and in obedience unto Christ. 

One christian has more talents than another, and more 
may justly be expected of one than of the other, but all 
have some measure of the gifts of the Holy Spirit, and 
our joy and progress will depend on the readiness of 
our service with these gifts. 

I. As a prophet the christian is to be a confessor 
of Christ. To confess Christ means to declare our unity 
or agreement with Christ. To be able to do this we must 
know the mind or will of Christ as declared in the Scrip- 
ture, must love this word and be minded as Christ is, 
then will we confess his name. 



SANCTIFICATION 



219 



The christian has learned the truth, has been en- 
lightened by the Holy Spirit, has the truth settled in 
his conviction, and has surrendered to the demands of 
the truth. If he will declare this heartfelt conviction 
he is a confessor, a prophet. 

The confessor is to declare and apply the truth in 
every sphere of life, in every-day occurrences. In the 
home, society and state, as well as in the Church our 
agreement with Christ must be evident. 

Christ is the Light of the world, so are we, after being 
enlightened by Christ. We must declare to the world 
the will of God. 

This is not the calling of the ministers of the word 
alone, but of every christian. Therefore let us study the 
word of God that we may be better confessors. Study 
in dependence on the Spirit, in prayer, in holy zeal for 
the honor of Christ, and bravely declare the will of Christ 
to all. 

Matt. 10:32, 33: "Every one therefore who shall con- 
fess me before men, him will I also confess before my 
Father who is in heaven. But whosoever shall deny me 
before men, him will I also deny before my Father who 
is in heaven." 

2. As a priest the christian must present himself a 
living sacrifice of thankfulness to God. 

Christ as Priest gave himself a living sacrifice to God 
as an atonement for the sin of his people. The christian 
now needs no longer to bring sacrifices for sin, but he 
must present himself a living sacrifice of thankfulness to 
God. He needs no priest to stand between him and his 
God as in the O. T. day, for when our great High Priest 
died the veil of the temple was rent in twain and the way 
into the holy of holies that is the presence of God, is open 
for all his people. Every christian is a priest now, an- 
ointed to bring sacrifices and to pray. The sacrifice 



220 THE DOCTRINE OF SALVATION 

is to be himself and all he has. Before he was a priest unto 
self, Satan and the world. When converted he sur- 
renders all to God. In denial of self-will the christian 
henceforth prays that God's will be done and God's name 
hallowed. In prayer and song and praise he brings to 
God the sacrifice of thanksgiving, bringing the same also 
by conducting all of life's actions to God's glory. 

And as God blesses you with earthly goods, devote 
a fixed portion of these to the kingdom of God. Give 
liberally to the support of the Church and missions and 
charity. Give cheerfully as a sacrifice of thanksgiving. 

Furthermore as a priest a christian must intercede, lift 
up his prayer in behalf of others. 

Let him consider the needs of others and present these 
to God in prayer. There are many who can not pray, 
for whom God is a stranger ; if we are privileged to enter 
the holy of holies, let us enter there with the burdens of 
others as well as our own. Pray for saints and sinners, 
and particularly that God may pour out on this sinful 
world his Holy Spirit. Blessed will you be according to 
your readiness in sacrifice and intercession. See Rom. 
12 :i, 2. 

3. As a king the christian must govern and fight. 

The citizens of the kingdom of Christ are not serfs 
or slaves, they have been made free and are kings under 
Christ. They are not absolute monarchs, as the children 
of the world desire to be, which very desire is their doom. 
The christians are constitutional kings. The Bible is 
their constitution and law book. According to this con- 
stitution the christian must govern himself, his thoughts, 
words and deeds, and everything else over which his in- 
fluence is exerted. 

And that God's kingdom may come the christian must 
fight all that is opposed to this kingdom. Satan, our own 
evil nature, and the sins and temptations of the world are 



SANCTIFICATION 221 

to be fought and removed. This is to be done by word 
and deed. 

Hold high the authority and will of God. 

Remember, however, there is no possibility to rule 
either self or others, except we first learn obedience at 
the feet of Christ. 

The more God rules us the more we are free. 

Abandonment of self-will is the requirement to gain 
royal dignity. And in respect to our whole christian life 
let us remember that we must not only keep before us our 
needs and our privileges, but also our calling and our 
duties. Often more attention is given to what we need 
than to what we must be and do. In Christ there is 
provision for our needs, and we are most highly priv- 
ileged if we are christians, but these privileges also mean 
great duties. Deliverance must be followed by gratitude. 

What is an indispensable requisite for sanctification? 

Fellowship with Jesus Christ through faith. Upon 
this we can not lay too much emphasis. Christ is made 
unto us sanctification. I Cor. 1 130. He is the only one 
who has earned our sanctification, to him has been given 
the Holy Spirit that he might sanctify us, and we are thus 
dependent on him. We must have an unbounded trust 
in him, and abide in loving communion with him. Lose 
sight of Christ and soon our faith will waver and sanc- 
tification be arrested.. 

John 15:1, 2: "I am the true vine, and my Father is 
the husbandman. Every branch in me that beareth not 
fruit, he taketh it away; and every branch that beareth 
fruit, he cleanseth it, that it may bear more fruit. Vs. 4. 
Abide in me and I in you. As the branch can not bear 
fruit of itself, except it abide in the vine; so neither can 
ye, except ye abide in me. Vs. 5. I am the vine, ye are 
the branches; He that abideth in me and I in him, the 



222 THE DOCTRINE OF SALVATION 

same beareth much fruit for apart from me ye can do 
nothing, etc." 

John 6:57: "As the living Father sent me, and I live 
by the Father; so he that eateth me, even he shall live 
by me." 

See I Cor. 6:13-20. The believer is a member of 
Christ's body, the temple of the Holy Spirit. 

What means has God given for the increase of sanc- 
tification? 

Especially his word and the sacraments. The word 
is intended as encouragement and a guide to sanctifica- 
tion. Without the word we would often be misguided 
and discouraged. The divine loveliness of God presented 
in the word is the object of our love, his goodness of 
our gratitude, his promises of our trust, his judgment of 
our awe, and his commandments exercise in us the spirit 
of obedience. 

I Pet. 2:2: "As new born babes, long for the spir- 
itual milk which is without guile, that ye may grow 
thereby unto salvation." II Pet. 1 14. 

The sacraments are means to sanctification, because 
they not merely represent certain benefits of Christ, but 
also confer these benefits to those who worthily receive 
them. If faith be active the Holy Spirit grants through 
the use of the sacraments an increase in faith, and thereby 
in sanctification. 

The word and the sacraments some have called the 
outward means, and faith the inward means. The in- 
ward must use the outward means. 

In this connection we would strongly urge the need 
of prayer to increase in sanctification. The best saints 
are those who pray most. Decline in prayer means de- 
cline in sanctification. What breathing is for the lungs,, 
prayer is for the new heart. 



SANCTIFICATION 223 

I Thes. 5:17, 18: "Pray without ceasing; in every- 
thing give thanks; for this is the will of God in Christ 
Jesus towards you." 

(At the end of this article on Sanctification we will 
i;ive a special discussion on prayer.) 

Is perfect sanctification attainable by believers in 
this life? 

No, this is reserved for heaven. We are to strive for 
perfect holiness, and we can ever reach higher degrees 
of holiness, for the most holy has but a small beginning 
of obedience compared with the perfection in heaven. 
What God has given is perfect, therefore John declares: 
"Whosoever is begotten of God doeth no sin, because his 
seed abideth in him ; and he can not sin, because he is 
begotten of God." I John 3 :g. But there is much left 
in the believer that is not begotten of God, therefore 
Paul cries out : "For I know that in me, that is my flesh, 
dwelleth no good thing; for to will is present with me, 
but to do that which is good is not, etc." Rom. 7:18. 

There are parties who claim to be wholly sanctified, 
freed from sin. Our objections to their theories are: 

1. No saints of Scripture were perfectly free from 
sin. Paul even cried out: "Wretched man that I am." 
And to the Phillipians he wrote : "Not as though I had 
already attained, either were already perfect, but I fol- 
low after, if that I may apprehend that for which I also 
am apprehended of Christ Jesus." Phil. 3 :i2. 

Paul's humility makes the claims of perfectionists 
seem presumptions. 

I John 1 :8 : "If we say we have no sin, we deceive 
ourselves and the truth is not in us." 

2. The fifth petition of the Lord's prayer is : "forgive 
us our debts as we forgive our debtors." The perfec- 
tionist has no need of this prayer. 

3. Christian experience is opposed to this doctrine. 



224 THE DOCTRINE OF SALVATION 

Are the thoughts, words and deeds ever in perfect con- 
formity to the law ? 

4. Perfectionist theories are based on a false view 
of the high demands of the law, or on a false view of sin. 

Can sanctification ever be entirely lost? 

No, the Bible teaches the perseverance of saints. 

The Bible uses very strong language to warn chris- 
tians from sin and to exhort them to overcome till the 
end, but this does not mean that they can utterly fall 
from grace. God speaks to his people as intelligent 
beings, who must ever be on their guard against the 
wiles of Satan, and run to win the prize of their high 
calling, but while God warns his people he also gives 
them grace to persevere. 

All do not agree with us here however. They who 
teach that man has a free will to accept salvation, must 
also believe that he can lose his relation towards the 
Savior according to his free will. Arminians, Roman 
Catholics and Lutherans teach that grace can be utterly 
lost. A person could by neglecting grace or by grieving 
the Spirit, in living in sin inconsistent with justifying 
faith, and dying in the same, be lost in perdition. 

To this we strongly object, and believe that all true 
believers will be saved. Spiritual life may languish, but 
it never dies. 

Our reasons are: 

1. Scripture declares: "There is no condemnation for 
those in Christ Jesus." "He that believeth hath eternal 
life." "We have passed from death unto life." "Whom 
he, calls, he justifies, and whom he justifies he glorifies." 
These statements could not be made if ultimate salva- 
tion were uncertain. 

2. Perseverance of the saints follows from the doc- 
trine of election. God has chosen some to everlasting 
life. He has chosen them to be saved through faith. 



SANC^jPjCATION 225 

Faith is the fruit of regeneration, and regeneration is the 
proof of election. A living faith is the guarantee of 
election. "The gifts and calling of God are without re- 
pentance." 

The believer is kept by the power of God through 
faith unto salvation. God's purpose can not be frustra- 
ted. Phil. 1 :6 : "He who hath begun a good work in 
you will perform it until the day of Jesus Christ." 

John 10:28: "I will give unto them eternal life, and 
they shall never perish, neither shall any man pluck them 
out of my hand." 

Rom. 8:38: "I am persuaded that nothing shall sep- 
arate me from the love of God which is in Christ Jesus." 

This doctrine of perseverance of the saints is very 
precious and comforting, but it may not encourage in- 
dolence and pride. Along with this doctrine comes the 
exhortation to "give diligence to make your calling and 
election sure," and the caution, "Let him that thinketh 
he standeth, take heed lest he fall." 

Complete falling from grace is not possible for those 
once adopted as sons of God, but there may be serious 
decline of sanctification through neglect of exercising 
faith and through disobedience. For the believers own 
consciousness it may seem as though he had lost all 
grace, if he be truly converted, he will, however, return 
in repentance and faith to the fellowship of Jesus Christ. 
To cause him to return God uses various ways, some- 
times he draws him back through the tender wooing of 
the Holy Spirit, sometimes he uses outward circumstan- 
ces to urge him back, as f. i. the rod of affliction, dis- 
appointment and losses and bereavements. 

It is also the experience of Christian life that often 
the believer thinks his sanctification is not advancing 
when it perhaps is making excellent progress. Before 
sanctification there was little or no knowledge of sin, 



226 THE DOCTRINE OF SALVATION 



but as sanctification deepens and spreads through the 
whole man, so does the sense of sin spread and deepen 
with it. Often when outward transgressions are being 
overcome, the inward sense of corruption increases. This 
may worry the mind of the sincere soul, but it is a good 
sign of healthy growth. The more holy we become, the 
more intolerant we are of evil. 

PRAYER. 

What is prayer? 

Prayer is an offering up of our desires unto God, for 
things agreeable to his will, in the name of Christ, with 
confession of our sins, and thankful acknowledgment of 
his mercies." Shorter Catechism. 

Phil. 4:6 "In everything by prayer and supplication, 
with thanksgiving, let your requests be made known unto 
God." 

John 5:14: "And this is the confidence that we have 
in him, that, if we ask anything according to his will, 
he heareth us." 

From the above definition of prayer it will be seen 
that prayer is more than supplicating and beseeching for 
God's mercies. Prayer has rightly been called commu- 
ning with God, and as the soul communes with God in 
prayer, it pours out to God in worship the fulness of the 
heart. As we do this, we adore God because of his 
greatness in himself and his goodness to us, we lay before 
him our wants and needs with the petition that they may 
be supplied, we confess our sins and plead for pardon 
and deliverance, and we thank God for his favors granted 
to us. Adoration, petition, confession and gratitude are 
thus the main elements of prayer. In some prayers there 
will also be intercession, that is prayer for others, and 
further a talking to God according as our hearts prompt 
us. 



SANCTIFICATION 



227 



Is it natural that man should pray? 

Yes, indeed it is. It is according to man's original 
state most unnatural that man should not pray. As God 
first made man it was his greatest delight and necessity 
to pray. 

Man was originally made in God's image. He could 
therefore understand God and he could commune with 
his God. He was made a dependent being who ever 
needed the support and guidance of his God. This de- 
pendence he understood, and in the spirit of trust he 
lived with God as a child with the heavenly Father. 

Even now since man has fallen in sin, there is yet 
a remnant of that sense of dependence left and a realiza- 
tion of the need of God's help and guidance. As a man- 
ifestation of this we find that all the various kinds of 
people maintain some system of religion and seek to 
obtain the good will of their deities. 

In so-called christian countries there are many who 
do not pray and who seem to feel no need of prayer. A 
little investigation of the lives of these people will usually 
prove that it is through hardness of heart and wilful per- 
sistence in sin why they do not pray, or in other cases 
there has been an utter neglect of all religious training. 
In times of need, and in the prospect of death, most peo- 
ple will, however, seek some form of prayer. Then they 
find they can not deny the need of the human heart for 
God. 

Can all pray as they should? 

No, to pray aright there must be faith. The unbe- 
liever is out of touch with God and he is unreceptive 
to the blessings of God. The believer has been restored 
into fellowship with God, he is back into the truly nat- 
ural state of man, and it is thereby his privilege and joy 
to pray, to commune with God. 

All may pray, all must pray, but to be able to pray 



228 THE DOCTRINE OF SALVATION 

as we should, we must remember that he that cometh to 
God must believe that he is, and that he is a rewarder 
of them that seek after him. Heb. ii :6. 

. James i :6, 7 : *'But let him ask in faith, nothing 
doubting; for he that doubteth is like the surge of the 
sea driven by the wind and tossed. For let not that man 
think that he shall receive anything of the Lord." 

Do we need the Holy Spirit to pray properly? 

Yes, we need the Holy Spirit to pray for us and within 
us, and also to teach us and prepare in us the proper 
spirit of prayer. 

In Rom. 8:26 Paul declares: ''And in like manner 
the Spirit also helpeth our infirmity; for we know not 
how to pray as we ought ; but the Spirit himself maketh 
intercession for us with groanings which can not be 
uttered." 

Independent of the believer himself the Spirit of God 
makes intercession, and he does this with so much in- 
tensity of purpose that it is with groanings which can 
not be uttered. Thus the believer is watched over by 
an Advocate in heaven, Jesus Christ, the Righteous, and 
he has within him an Intercessor, who knows his every 
want and ever pleads for him whom the Father loves. 

The Spirit also helps our infirmities by preparing us 
to pray and guiding us in our own praying. He calls 
our attention to our needs, and leads us to repentance 
and faith, to adoration and praise. 

Christian life can not live without prayer, and ever 
again must the believer draw near to the source of his 
life and in prayer consciously abide in Christ, without 
whom he can do nothing. 

What may we pray for? 

For all thinge necessary for soul and body, which 
Christ our Lord has comprised in that prayer he himself 
taught us. Compendiiim. 



SANGTIFICATION 229 

This prayer we all know is: "Our Father who art 
in heaven," etc. Matt. 6. 

All prayer presupposes need and a desire to obtain 
the things needed. The sense of need and the desire 
to be blessed through the grace of God is altogether in- 
dispensable to true prayer. God answers no one whose 
heart is not engaged in his supplication. God regards 
the moans and desires of the heart more than the words 
in which they are expressed. 

In our prayer we must be careful to pray for things 
agreeable to God's will ; for assuredly we can not look 
for anything that is not so agreeable, and if God should 
give us things that were not according to his revealed 
will, they would not be blessings for us. Before we pray 
we should, as far as we can, learn God's will about the 
things we desire, and restrain or put forward our prayers 
accordingly. There are some things we may ask for with 
absolute confidence, since we have God's promises that 
he will give us these; other things we have no promise 
for, and for these we must ask conditionally, praying if 
it may be the will of God, to his glory and our welfare, 
that he grant us what we ask. 

What are the requisites of acceptable prayer? 

The most obvious are: sincerity, reverence, impor- 
tunity, submission and faith. 

1. Sincerity, because God searches the heart and is 
not satisfied with external homage. 

2. Reverence or holy fear, because this is the first 
element of all true religion. The angels prostrate them- 
selves before the throne of God, should not we ? 

The feeling of reverence towards God will produce 
the corresponding feeling of humility in ourselves. Be- 
fore the greatness of God we will appreciate our own in- 
significance as creatures, and especially our uncleanness 
and unworthiness in the sight of God as sinners. This is 



230 THE DOCTRINE OF SALVATION 

the opposite of self-righteousness and self-complacensy. 

3. Importunity or urgency of request which causes 
us to renew our prayers repeatedly as an expression of 
the earnestness of our desire. 

Think of the Syrophenician woman, the parable of 
the unjust judge. 

4. Submission, which causes us to say "thy will be 
done." We must be afraid to dictate to God as to when 
or how he shall bless us. 

5. Faith, confidence or trust in God. Especially in 
prayer it is true that all that is not of faith is sin. Read 
above concerning nature of prayer. 

In whose name must we pray? 

In the name of Christ. John 15:16: "I have chosen 
you ^ ^ ^ that whatsoever ye shall ask of the Father 
in my name, He may give it you." 

To pray in Jesus' name means to pray in trust upon 
his merits and in fellowship with him. The believer 
thus acknowledges his acceptance of Christ as his only 
sacrifice and intercessor before God. 

We can not plead on our own merits and worth, nor 
simply trust in God's mercy outside of Christ ; our plead- 
ing must be on the worth and mediation of our Savior. 

"Never let Christ's name pass in a prayer with a 'bare 
mention,' but seize on some aspect of his Person or work 
suitable to the matter in hand. Be sure there is some- 
thing somewhere in Christ's fulness to support and carry 
with God every right petition." Whyte. 



CHAPTER VI. 



The Doctrine of the Church. 



In the preceding chapters we have seen how the Son 
of God gathers unto himself his people out of the sinful 
world. They are naturally one with the rest of fallen 
humanity ; guilty and therefore under condemnation and 
corrupt in heart, even spiritually dead in trespasses and 
sins. In gathering them to himself our Savior renews 
his people in heart and life, turns them from a life mis- 
spent in sin to the service of God. But the Savior not 
only brings them to himself, and through himself to God, 
he also brings them together, to form together under him 
one body, one people. Satan seeks to destroy all unity. 
He has succeeded in dividing the human race through sin. 
Humanity is torn apart, its unity is broken. Did not the 
common grace of God prevent, humanity would present 
the spectacle of hell, where discord and antagonism runs 
rife. Jesus came to destroy the works of Satan, to re- 
store unity and harmony. All share in his favors in a 
measure through the blessings of society, but in and 
through his people, gathered and renewed through the 
Holy Spirit, Jesus restores true unity and harmony. He 
forms them, to be together one body, the Church. 

Col. i:i8: ''And he is the head of the body, the 
Church." 

What is the meaning of the word Church in the New 
Testament? 



232 THE DOCTRINE OF THE CHURCH 

The New Testament uses the word ecclesia, which 
among the Greeks meant an assembly of citizens called 
together in some public place. In the christian sense 
ecclesia means a company of believers who constitute 
together one body in a certain locality, or a congrega- 
tion, as the Church at Corinth, at Galatia. This word 
is also used to designate the whole body of christians 
collectively, the whole numbe<r of the saved of every time 
and place. Mat. i6:i8: "Upon this rock I will build my 
Church." Eph. i :22 "And gave him to be head over all 
things to the Church." 

Eph. 3:10; Phil. 3:6; I Cor. 12:28. Here the whole 
body of christians, all believers together are meant. Also 
Acts 9:31: "The Church throughout all Judea and Gal- 
ilee and Samaria had peace." 

By using this word ecclesia the Bible lays stress on 
the fact that the Church is not a human institution, a 
society formed by the will of man, but of divine origin. 
The Church is a gathering called out of the rest of hu- 
manity. By his internal calling God has formed the 
Church. As among the ancient Greeks an ecclesia was 
a gathering of citizens called together by heralds from 
the rest of the population, so the Church is an ecclesia, 
a gathering called by God through his word and Spirit. 
We are not made members of the true Church of Christ 
through the use of outward means or by joining the vis- 
ible Church on earth. God must make us members by 
calling us into living union with Jesus Christ. The true 
Church is spiritual, the mystical body of Christ. 

Where is the Church of Christ? 

One part is in heaven and another part on earth. The 
saints who have died in the Lord are still members of 
the Church. They are no longer as we on earth, how- 
ever, in trouble and strife through sin, but have entered 
the rest of the children of God, where all perfectly share 



THE DOCTRINE OF THE CHURCH 233 

in the victory of Jesus Christ. The portion of the 
Church in heaven we call the Church triumphant. The 
portion on earth, which is troubled and must fight for 
its very existence, is the Church militant. The enemies 
of the Church militant are the sinful world, our own evil 
flesh, and Satan. 

CHURCH VISIBLE AND INVISIBLE. 

Is the Church on earth visible, can it be known by all? 

The true spiritual Church is invisible. We do not 
mean that the Church is composed of invisible beings, 
such as the angels are, but we can not see who are truly 
members of the spiritual Church, nor can we see the ben- 
efits which these members receive in their union with 
Christ. The spiritual life of the Holy Spirit makes us 
true members of the eternal Church of Christ. But this 
life is hidden from view. The Church will once be vis- 
ible in heaven, for the present the hidden relation and 
life of the true Church members is hidden. 

But the Church is not only invisible, it also has a vis- 
ible side. When God has called several unto himself 
as members of the spiritual Church, these thus called 
will feel drawn to each other, they have common needs 
and aims, and therefore join together as a visible body. 

Thus the Church visible originates. The invisible 
Church precedes, and the Church visible follows as a nec- 
essary result of the Church invisible expressing itself. 
Where there is no Church invisible, that is, where there 
are no true believers in Christ, no visible Church can 
originate. Unbelievers can form a society or a club, but 
no Church. Among the heathen we can have mission 
stations, but not till there are true believers, who confess 
Christ and band together, can there be a visible Church. 
The distinction between Church visible and invisible is 



234 THE DOCTRINE OF THE CHURCH 

not that betv/een two different Churches, but, as we 
trust will be understood readily, between two sides of 
one and the same Church. 

The Church visible is not an exact equivalent of the 
Church invisible. It is very probable that there are 
many connected with the Church visible who are not re- 
lated to Christ, are not members of the Church invisible. 
They are temporarily connected with the Church visible 
on earth. They are the chaff among the wheat, the tares 
in the field. 

It is also probable that a true believer, a member of 
the invisible Church, might through some cause not be 
a member of any portion of the visible Church. It is the 
duty and natural desire of every true believer to confess 
Christ and join his people, still an exceptional case might 
be found where a member of the invisible Church was not 
a member of the visible Church. He might through 
discipline have lost his membership, or he might not be in 
a position to join a local Church of his persuasion. 

ATTRIBUTES OF THE CHURCH. 

What are the attributes o£ the Church? 

They are mentioned in the Apostles Creed or the 
twelve articles of our catholic faith as holy and catholic. 
These attributes belong to the Church invisible. The 
Church visible is not hoh% and because of its division 
the visible Church is not one body that is general or 
catholic. The Church invisible is holy because it is sep- 
arate from the world and devoted to God. This holiness 
is not however an absolute holiness as long as the Church 
is in the w^orld, there is still much unholiness in the mem- 
bers. But in Christ, the head, the Church is perfectly 
holy, and a beginning of true holiness is given to the 
members. This holy principle also asserts itself in the 



THK DOCTRINE OF THE CHURCH 235 

outward life of the Church, for the believers know and de- 
clare themselves to be separate from the world, they are 
the children of the light, the salt of the earth, a city on 
a mountain. 

I Pet. 2:9: "But ye are an elect race, a royal priest- 
hood, a holy nation, a people for God's own possession, 
that ye may show forth the excellencies of him who called 
you out of darkness into his marvelous light." 

The Church is catholic because it includes believers 
of every time and place. The Church of Rome assumes 
to claim that she alone is the catholic Church, that all 
outside of her connection are outside of the true Church, 
and that none can be saved except through her agency. 
This is an arrogant assumption, and instead of calling 
this Church the Catholic Church we ought to designate 
her as the Roman Church. We protestants, together 
with all christians in every part of the world, form the 
catholic Church, which is not bound by limits of place or 
nationality. All christians are one in Christ, have one 
Spirit, one faith and one baptism. 

Another attribute often added is christian, because the 
Church belongs to Christ, the Head, Redeemer and Own- 
er of the Church. 

Is the visible Church one united body? 

No, it is divided into various parts, which are usually 
termed denominations. This division is caused by dif- 
ference in nationality and of language, and especially 
by difference of insight into the revealed truth of God's 
word. It seems all christians can not agree on the mean- 
ing of divine revelation. Difference in views causes dif- 
ference in teaching and in Church organization. As long 
as any denomination still recognizes the fundamental 
truths of God's word we must look upon it as a part of 
the christian Church, but when fundamental truths are 



236 THE DOCTRINE OF THE CHURCH 

denied, as is done in the Unitarian circles, we can not look 
upon such circles as part of the Church. 

Among the various denominations there are various 
degrees of purity in teaching and in life. Now to know 
which denomination we must recognize as the best man- 
ifestation of the Church of Christ there are certain marks 
according to which we can measure and judge the rel- 
ative value and purity of a denom.ination. 

MARKS OF THE CHURCH. 

What are these marks according to which we can 
judge the purity of a denomination? 

I. The preaching of God's word; 2. The proper ad- 
ministration of the sacraments; 3. The proper exer- 
cise of christian discipline. 

No portion of the Church is entirely perfect, the aim 
of every part ought to be to become as perfect as possible. 
The nearer we come to the fulfillment of the above re- 
quirements, the purer will our Church be. 

First of all God's word must be purely preached, for 
this word has authority over our faith and life. The 
recognizing of this v\^ord as the will of God for us dis- 
tinguishes the Church from every other institution and 
organization ; and whenever a Church begins to lose 
respect for the word of God, and to place human thought 
above the plain teaching of the Scriptures, that Church 
soon loses her former purity and influence. 

The word of God has been intrusted to the Church, 
and the mission of the Church is to spread the knowledge 
of this word throughout the world. By thus spreading 
the truth of God's revelation the Church becomes the 
mother of believers, through her the Church is perpet- 
uated; if any Church fails to declare the word of God, 
she fails in her mission and becomes barren, no more 



THE DOCTRINE OF THE CHURCH ^6 i 

children of God are born in her midst. Unitarian circles 
have never yet succeeded in growing and spreading far, 
because they deny the fundamental teachings of the 
Bible. God does not own such circles as his Church and 
does not bless them as such. John 10:26, 27: "But ye 
believe not, because ye are not of my sheep. My sheep 
hear my voice, and I know them, and they follow me." 
John 8:31, 32: "If ye abide in my word, then are ye truly 
my disciples." See Acts 2:42; I Tim. 3:15; Gal. 1:8. 

Not every deviation from the truth on a minor point 
will, however, cause a Church to lose the mark of the true 
Church. There are degrees of loyalty to the word and 
purity of teaching. A Church might be true to the word 
in the great essentials of salvation, while in some points 
there might be a mistaken conception of the truth and 
erroneous practices in consequence, but since the main 
truths of the Bible were believed and confessed, we would 
still look upon such a denomination as part of the Church 
of Christ. It might even be that there were a great num- 
ber of very sincere christians in such a Church, even 
more than in another Church wherein there was a better 
conception of the truth, but wherein a dead orthodoxy 
instead of a living faith was emphasized. We can not 
estimate the purity of the Church, however, according 
to the number and activity of its members, but must 
judge a Church according to its confession. And usually 
where we find love of the word of God and acceptance 
of all its teachings, we will find the purest and strongest 
manifestation of the Church of Christ. 

The proper administration of the sacraments is also a 
mark, for it is through the use of the sacraments that a 
Church expresses its faith and that communion with 
Jesus Christ, the Head of the Church, and with his mem- 
bers, is maintained. Our fathers maintained this point 
especially over against the Roman Catholics, who have 



238 THE DOCTRINE OF THE CHURCH 

invented various sacraments of their own. The proper 
administration of the sacraments m^eans to have no more 
or less than God has instituted. 

Christian discipline is also a necessary mark. The 
Church is to strive for holiness in life as well as for 
purity in doctrine. In ever}^ Church member there is 
much sin, and a perfectly holy Church we will not see till 
we reach heaven. But when there are outward sins that 
are in plain violation of God's will these must be forsaken 
or those who persist in them must be disciplined. Lax- 
ness of dicipline has disgraced the Church in many places, 
has allowed the world to so influence the Church that 
there was no difference in the life of the professed mem- 
bers of Christ and the people of the world. Hereby the 
Holy Spirit is grieved and God's blessing withdrawn. 

The Church officers are not expected to act as de- 
tectives to find out secret sins of the members, but open 
or known sins ma}^ not be tolerated which would offend 
the Church and be a scandal before the world. 

A sin might be done in secret, but if it be known to 
the public, it must be repented for in public. In our 
day a great many sins are done in secret corporations 
and societies. The Church may not be able to say when 
or where a sin has been committed, but if it is known 
that the members are living in sin, are by their connec- 
tions with others violating the laws of God, the Church 
must demand the forsaking of sin and holiness of life. 

There are two kinds of sin that subject those who live 
in them to Church discipline : heresy in teaching and evil 
practices in conduct. If one belonging to the Church 
deny the teachings of Scripture as believed by his Church 
and seeks to introduce a doctrine the very opposite of 
what the Church believes, such a one perverts the foun- 
dation of the Church and seeks to mislead the people. 
For the Church to allow this without protest and without. 



THE DOCTRINE OF THE CHURCH 239 

discipline would be to commit suicide. In minor matters 
there must be charitable toleration of difference in opin- 
ion, but in essentials there must be firmness and loyalty 
to principle. Titus 3 :io,ii : "A factious man after a first 
and second admonition refuse; knowing that such a one 
is perverted, and sinneth, being self-condemned." Heresy 
in teaching must result in erroneous practices in life. 
We act and live as we believe. Therefore we must be 
careful to study God's word that we may guide ourselves 
and others aright. 

What is the purpose of discipline? 

Its purpose is twofold ; medicinal and surgical. Med- 
icinal in so far as it is intended to cure and reform the 
wrongdoer, and surgical in so far as it is intended to 
preserve the purity and spiritual health of the whole 
Church, by finally removing the impenitent who refuses 
to turn from his evil ways. Discipline must be exercised 
in the spirit of love, its aim must be to bring the erring 
back, to win, not to repulse. But if one refuses to man- 
ifest any spirit of penitence, he denies his faith by his 
action and thus brands himself as untrue and hypocritical. 
Such a one would be an ofifense to the Church and a dan- 
ger of infection to others, and after patiently forbearing 
the Chtirch m.ust sever relation with the impenitent of- 
fender, lest the wTath of God rest upon the Church. 

I Cor. 5:13: 'Tut away the wicked man from among 
yourselves." 

Matt. 18:17: "And if he refuse to hear the Church 
also, let him be unto thee as the Gentile and the pub- 
lican." 

What method is followed in exercising christian dis- 
cipline? 

Matthew 18 prescribes the following method: Vs. 15 
etc. "And if thy brother sin against thee, go show him 
his fault betw^een thee and him alone; if he hear thee. 



i 



240 THE DOCTRINE OF THE CHURCH 

thou hast gained thy brother. But if he hear thee not, 
take with thee one or two more, that at the mouth of two 
witnesses or three every word may be established. And 
if he refuse to hear them, tell it unto the Church; and if 
he refuse to hear the Church also, let him be unto thee 
as the Gentile and the publican." 

These words direct the procedure when one member 
has sinned against another. First there must be private 
efforts to bring the wrongdoer to repentance. The 
wrong done may not be told abroad immediately, but if 
private efforts fail, the Church through her officials must 
seek to gain repentance and reconcilation. If this is not 
gained the offending party becomes subject to Church 
discipline. Among us the process of discipline is : first, 
after due admonition, to refuse admission to the Lord's 
supper ; secondly, to announce to the Church that a cer- 
tain brother or sister has committed a certain sin, at 
this step the name of the offender is not mentioned; 
thirdly, to announce the name of the offender and the sin, 
this is not done except with consent of the classis ; lastly, 
the ex-communication is announced. This process is 
followed that at every step the offender may receive new 
warning and be urged to repent, and also that the Church 
may in brotherly love labor with and pray for the of- 
fending member. 

In case of a public sin that is not exactly committed 
against another member of the Church, but that is an 
offence to the Church, the officials are called to imme- 
diately urge repentance, and if they fail they must pro- 
ceed with Church discipline as stated above. 

In case one member has sinned against another or 
trouble between members has originated, the consistory 
must not immediately act, but insist on efforts of mutual 
reconcilation, according to Matt. i8, as noted above. 



THE DOCTRINE OF THE CHURCH 241 



ORGANIZATION OF THE CHURCH. 

How ought the visible Church to be organized? 

As near as possible according to the principles pre- 
scribed in God's word and according to the example of 
the early apostolic Church. 

There is a wide diversity of opinion as to the organ- 
ization of the Church. Some consider it a matter of 
indifference, some are opposed to all formal organization, 
while others are desirous of organizing the Church in 
the minutest details under the strictest form of govern- 
ment. 

We believe that we are to be governed according to 
the following principles in organizing the visible Church : 
The Church is a manifestation of the kingdom of Jesus 
Christ, he alone is her head and king, and all authority 
is derived from him. Christ has in his word revealed his 
will to regulate the life of the Church and of the in- 
dividual members, and the Church is in duty bound to 
apply the declarations of the Scriptures to every depart- 
ment of her life. The Church may not act independent, 
as though she were a human institution, but is ever to 
serve her king. To the Church as a whole Christ has 
given authority to preach the gospel unto all creatures 
in his name, that is, to declare the will of God with 
authority given by Christ, and to administer the sacra- 
ments, also to formulate rules of church government in 
harmony with the Scriptures, and to exercise christian 
discipline over her own members This authority given 
to the Church is particularly vested in the church officials, 
and it is exercised by these officials in conjunction with 
the Church. 

From these principles it is evident that our Reformed 
conception of the Church does not allow us to recognize 
any person, as f. i. the Pope or any class of persons, as 



242 THE DOCTRINE OF THE CHURCH 

Bishops, as standing above the Church and authorized 
to regulate the Church independent of the members. 
Jesus Christ is King, and his word is law. There is no 
anarchy or confusion, for through the proper officials 
Jesus preserves order in his church. These officials are 
elected by the members, but their authority in their 
offices is not of the people, but of Jesus himself, and for 
his sake they must be respected and followed as long as 
they are true to the Scriptures. 

The Bible has not, however, given us a complete sys- 
tem of Church government, certain principal points have 
been given, but some parts of our system have been or- 
dained by the various synods of the Church as necessity 
and expediency demanded. 

Even the regulations which are not expressly or- 
dained in the Bible must be in harmony with the rev- 
elation of the Bible, and we must highly respect them 
for they have been secured under the guidance of the 
Holy Spirit in the Church. This system of Church gov- 
ernment is called the Presbyterian System. 

What other systems of organization and of Church 
government are there? 

1. The Erastian system. According to this system 
Church and state are united. The Church is a purely 
spiritual body and must not concern itself with any ex- 
ternal matters, she must do no more than teach and 
persuade to a spiritual life, while the state must care for 
her financial support, protect and help her through state 
laws, and even exercise discipline for her. 

This system is found in differing phases in England 
and Germany, where the Episcopal and Lutheran 
Churches are wedded to the state. 

2. The Episcopal system. According to this sys- 
tem the bishops are the direct successors of the apostles, 
and in these bishops is vested the authority to rule the 



THE DOCTRINE OF THE CHURCH 243 
Church. They represent the Church and they only may 
ordain other officials in the Church. All ministers in 
©ther Churches not appointed by the bishops are us- 
ually not recognized as ministers. 

3. The Roman Catholic system. This system is a 
monarchy in the Church. The Pope is the infallible 
head and vice-gerent of Christ, he is not subject to any 
one, but is himself above all, and the whole Church de- 
pendent on him. According to this system there is a 
sharp distinction between the clergy and the laity, each 
forming a separate class, the laity being entirely depend- 
ent for all spiritual guidance and blessing on the clergy. 

4. The Congregational or Independent system. Ac- 
cording to this system every local congregation is an in- 
dependent Church, not united with any other local 
Church. The authority in the Church is vested in the 
members, who can invest one or more persons of their 
number with the power to perform certain work in their 
own midst. A minister ordained in one Church has no 
official position in any other Church, he derives his po- 
sition from the people of his own local Church and is lim- 
ited to that local field. 

This system also knows nothing of synod or classis 
where legislating is done that is binding on the local 
Churches. Representatives of local Churches may meet 
together and act as an advisory body but not as a leg- 
islative body. This system is in vogue among the Con- 
gregationalists and most Baptists. It differs from the 
Presbyterian or Reformed system in that we believe the 
authority of our officials is not derived from the people 
but from Christ, also that our ministers are not officials 
in a local Church merely but in the whole denomination, 
and that the representatives of the local Churches may 
legislate for the Churches they represent. Among us 



244 THE DOCTRINE OF THE CHURCH 

the union, solidarity, and entirety of the Church as a 
whole is much more evident. 

OFFICES IN THE CHURCH. 

What offices has Christ instituted in his Church? 

These may be distinguished in extraordinary and or- 
dinary offices. The extraordinary were those of Proph- 
ets, Apostles and Evangelists. The ordinary are those 
of Ministers of the word, Elders and Deacons. 

Eph. 4:11, 12: "And he gave some to be apostles; and 
some prophets; and some, evangelists; and some, pas- 
tors and teachers; for the perfecting of the saints, unto 
the work of ministering, unto the building up of the body 
of Christ." 

The prophets were men called of God to declare his 
will to the people of the Old Testament day. Sometimes 
they were specially inspired to declare new revelations 
and otherwise they were called to teach the people the 
revelations formerly given. 

The apostles were men specially sent by Christ in the 
bginning of the New Testament day. The marks of an 
apostle were : 

1. That he had been directly sent by Christ himself, 
Gal. 3:1. 

2. That he had known the Lord and seen him after 
his resurrection, Acts i :2i,22. 

3. That he was specially inspired by the Holy Spirit 
and thus infallibly declared the will of God, John 16:13. 

4. That he could perform miracles, Heb. 2:4. 

The evangelists were assistants of the apostles, as 
f. i. Luke, Timothy, Titus. 

The extraordinary offices have ceased in the Church, 
because the word of God is now complete and there are 
none who are now specially and infallibly inspired. 



THE DOCTRINE OF THE CHURCH 245 

In the early apostolic church it seems there were two 
sorts of elders, the one laboring specially in the word 
and doctrine, and the other having the oversight of the 
Church and ruling the same with the elders who min- 
istered in the word. 

I Tim. 5 "Let the elders that rule well be counted 
worthy of double honor, especially those who labor in the 
word and teaching." 

Here two kinds of elders are spoken of. Later the 
work of each kind of elder became more distinct, and 
there were recognized two distinct offices; that of the 
ministry of the word and pastor and the ruling elder. 

Our form of ordination describes the work of the min- 
ister and pastor to be : 

1. The explaining of the word of the Lord and ap- 
plying the same, instructing, admonishing, comforting, 
and reproving, according to each one's need. 

2. To call upon the name of the Lord in behalf of 
the whole congregation. 

3. To administer the sacraments. 

4. To keep the Church of God in good discipline, 
and to govern it in such manner as the Lord hath or- 
dained. 

The work of a ruling elder is described as : 

1. Together with the ministers of the word to take 
the oversight of the Church, and dilligently to look 
whether every one properly deports himself in his con- 
fession and conversation. 

2. To assist the ministers with their good counsel 
and advice, and to serve all christians with advice and 
consolation. 

3. To have regard to the doctrine and conversation 
of the ministers of the word, that all things may be di- 
rected to the edification of the Church and that no 
strange doctrine be taught. 



246 THE DOCTRINE OF THE CHURCH 

The work of the deacon is described as : 

1. To collect and preserve the alms and goods which 
are given to the poor, and to use their endeavor that good 
means be procured for the relief of the poor. Acts 6. 

2. To distribute the alms to the poor with com- 
passion and hearty affection. 

These three offices are continued in the Church 
through an external and internal calling. The external 
calling is the call of the Church to a person to enter into 
the work of a certain office. This calling must be con- 
sidered of God through his Church. The internal calling 
is a call of God in the heart to enter an office in the or- 
dained way. To the internal calling belongs, that one 
feels to be driven by the love of God and his service, 
that one recognizes that there is a certain measure of 
fitness for the work to be done, and that one sees the way 
opened to reach the desired work in a proper way. 



CHAPTER VII. 



Doctrine of the Means of Grace. 



Under this heading are treated: The Word of God, 
The Sacraments, Baptism, Infant Baptism, Lord's Sup- 
per. 

What do we understand by the means of grace? 

Means of grace are those institutions which God has 
ordained to be the ordinary channels of his grace; they 
are those instrumentalities through which the Holy Spirit 
operates upon the souls of men unto their growth in 
grace. 

All grace is of God, has been obtained for the Church 
by Christ, and is applied by the Holy Spirit. The meth- 
od of granting grace to his people is that it is gradually 
given, one part of grace preparing for another, as we 
have seen in treating the plan of salvation. Not only 
is there thus a fixed order of salvation, there are also or- 
dained means whereby the Spirit applies grace and leads 
into the fulness of Christ. 

These means are the word of God and the Sacraments. 
God may and often does use other instrumentalities to 
advance the edification of his children, as f. i. he may 
powerfully impress them through some events in their 
lives, losses, deaths, unusual blessings, but though these 
are then providentially made means of grace, they are not 
in themselves means of grace, they only tend to advance 
grace in connection with the word of God, they are means 



248 DOCTRINE OF THE MEANS OF GRACE 

whereby the word is applied to us. The particular and 
lasting means of grace are those whereby Christ com- 
municates the benefits of his redemption; the word and 
the sacraments. 

By calling these the means of grace it will be felt that 
they are not able in themselves to convey grace, they can 
only do this as instruments of the Holy Spirit. Many 
hear the word and partake of the sacraments who obtain 
no spiritual blessing, because the Holy Spirit's working 
is absent. To be spiritually blessed by the word and sac- 
raments there must be grace in the heart, there must be 
new life of the soul. New life in the soul is due to the 
Spirit's working, the Holy Spirit has made the soul alive 
unto God. Growth of this new life is due to spiritual 
nourishment, which is through the word and sacraments. 
Spiritual food will not impart life to a dead soul, but it 
will strengthen one already quickened. When Jesus had 
raised the maiden from the dead, "he commanded that 
something be given her to eat." This illustrates the dif- 
ference between regeneration and the following work of 
grace. 

Do all appreciate the means of grace as we do? 

No, there is the widest variation in this respect. On 
one hand are the mystics, who depreciate all outward 
means and look for all grace through inward light and 
immediate influence of the Spirit. On the other hand 
are the Roman Catholics, who practically have limited 
the possibility of obtaining any grace except through the 
sacraments. They declare their Church to be the dis- 
penser of all grace, and the Church conveys it through 
the sacraments. There is therefore, according to this 
theory, little hope for one outside of the Romish fold. 
The Church of Rome declares that the sacraments con- 
tain the grace they signify, and convey it exopere operate, 
that is, by the work done by the priest in administering 



DOCTRINE OF THE MEANS OF GRACE 249 

the sacrament. As food has power to support life, so 
baptism itself regenerates, and the eucharist affords spir- 
itual nourishment without regard to the faith or want 
of faith of those receiving the sacrament. 

The Lutherans hold that faith is necessary to the effi- 
cacy of the sacraments, but they also hold that when re- 
ceived in faith the sacraments convey grace by an in- 
herent virtue, just as they teach the word sanctifies by 
an inherent virtue. Our doctrine is that both word and 
sacraments are made efficacious by the work of God's 
Spirit, and not by any power in themselves. 

Many liberals of our day look upon the word and sac- 
raments as having value only because of their educating 
and persuading influence. They declare or symbolize 
certain truths, and as these instruct and appeal to the 
mind they naturally influence the person for good. This 
theory ignores supernatural grace and the necessity of 
the work of the Holy Spirit. 

From this diversity of appreciation we learn that we 
must be careful not to under-or overestimate the mean- 
ing of the means of grace. 

Which is the most important means of grace, the 
word or the sacraments? 

The word is the most important and necessary. It 
is particularly through faith in the word that we are 
saved. There could be no sacraments without the word, 
wherein they were revealed and explained. In the public 
ministry of the word and in the private and prayerful 
reading of the word we have the best means of grace. 

What are the two main parts of the word of God? 

Law and gospel. These two are found together in 
every portion of the Bible, in both Old and New Testa- 
ment. The representation that the Old Testament con- 
tains the law and the New the gospel is wrong, there is 
gospel in the Old and law in the New Testament. 



250 DOCTRINE OF THE MEANS OF GRACE 

Through both, law and gospel, the counsel of God is re- 
vealed unto salvation. 

The law has a twofold purpose: 

1. To convict of sin and thus drive us to Christ. 

2. To be a rule of a grateful christian life. 

The gospel is the glad tiding of God's saving love 
through Jesus Christ. Through the Holy Spirit law and 
gospel are both used in their proper way for continuing 
of God's covenant of grace, for conversion and sanctifi- 
cation. 

II Tim. 3:15-17: "And that from a babe thou hast 
known the sacred writings which are able to make thee 
wise unto salvation through faith which is in Christ 
Jesus. Every scripture inspired of God, is also profitable 
for teaching, for reproof, for correction, for instruction 
which is in righteousness ; that the man of God may be 
complete, furnished completely unto every good work." 

Rom. 3 :3i : "Do we then make the law of none effect 
through faith? God forbid; nay, we establish the law." 

The Sacraments. 

Why are the sacraments added to the word as means 
of grace? 

To strengthen our faith in the promises of the word. 
They do not strengthen the promises of God, for these 
are strong enough, but our faith in the declarations of 
God needs confirmation. This the sacraments give in 
a twofold way: by symbolizing and representing in a 
visible way the truth declared in the word, and also by 
sealing and applying the grace of God to our hearts, thus 
increasing our faith. 

The contents of the sacraments, the inner spiritual 
meaning, is not different from the meaning of the prom- 
ises of God in his word, both the word and sacraments 



THE SACRAMENTS 251 

reveal unto us Christ and his benefits. The sacraments 
illustrate the truth and seal our faith in accepting it. 
The word appeals especially to our hearing, the sacra- 
ments especially to our sight, and so through two senses 
God teaches us. 

What is a good definition of the sacraments? 

That of our Catechism: "The sacraments are holy 
signs and seals, appointed of God for this end, that by 
the use thereof he may the more fully declare and seal 
unto us the promise of the gospels, viz : that he grants us 
freely the remission of sin and life eternal, for the sake 
of that one sacrifice of Christ, accomplished on the cross." 

From what we have said before concerning the means 
of grace in general, it will be clear to all that the benefit 
of the sacraments is not through any power in them- 
selves, their office is to attest and ratify the benevolence 
of the Lord to us, and this is accomplished through the 
power of the Holy Spirit. If the Spirit is wanting the 
sacraments can avail us no more than the sun shining 
on the eyes of the blind. 

Is the word sacrament a biblical term? 

No, it is a word which the Church has appropriated 
from the military and judicial life of ancient Rome. A 
sacramentum was a sacred or dedicated thing. It sig- 
nified originally a sum of money which was deposited 
by parties who entered on a lawsuit in a Roman court. 
The parties agreed that he who lost the case forfeited 
his money to the temple or other sacred institution. 
This money, sacramentum, was thus dedicated or sacred. 
The word next was used to signify the oath which the 
Roman recruit took to his general or emperor, by which 
oath he was dedicated to the emperor. When the Church 
took over this word into her vocabulary she applied it 
to certain sacred or religious ordinances, especially such 
as contained an element of mystery, and inwardness. 



252 DOCTRINE OF THE MEANS OF GRACE 

What two things are included in every sacrament? 

1. An outward visible sign used according to Christ's 
own appointment. 

2. An inward spiritual grace thereby signified. 
Thus the outward sign of baptism is water, of the 

Lord's supper bread and wine. The inward grace sig- 
nified in baptism is the washing away of our sins, in the 
Lord's supper the nourishing of our souls unto eternal 
life. 

Between the outward sign and the inward meaning 
there is a natural connection, the outward sign being 
most naturally adapted to represent the inward grace; 
thus water is a cleansing element, therefore is the sprink- 
ling with water the natural symbol most appropriate 
to represent cleansing of sin. The symbolizing of the 
inward grace by the outward sign is so perfect that some- 
times the outward sign is figuratively spoken of as the 
inward meaning. Acts 22:16: "Arise, and be baptized, 
and wash away thy sins." Wherever the outward ele- 
ments are received in faith, there the inward grace will 
also be given. 

What makes the outward sign a representation of 
the inward grace, is the order of Christ and the word 
spoken at the administration of the sacrament. Before 
the administration or after the administration the out- 
ward sign is not a sign and seal of the inward grace, but 
while the administration of the sacrament lasts the words 
spoken in administering make the outward element a 
holy sign and seal. 

The Roman Catholics, who believe that the bread and 
wine are actually changed into the flesh and blood of 
Christ, teach that the inward grace is permanently con- 
tained in the outward element. Rome thus materializes 
grace. 



THE SACRAMENTS 253 

Is the use of the sacraments necessary? 

Yes, not as though we could not be saved without 
them, but because Christ has instituted them as perpetual 
ordinances in his Church. This is evident from the 
record of their institution and from the example of the 
apostles. Matt. 28:19; I Cor. 11:25, 26; Acts 2:41; 
8:36-38. 

How many sacraments has Christ instituted? 

There are two sacraments in the New Testament day 
of grace: Holy Baptism and the Lord's Supper. 

There were also two sacraments during the Old Tes- 
tament dispensation : Circumcision and the Passover. 

Other eastern people also practiced circumcision, but 
for Abraham and his descendants it was a religious rite 
instituted by God to sign and seal the covenant of grace 
God established with his people. 

Rom. 4:11 "And he received the sign of circumcision, 
a seal of the righteousness of the faith." Read also Gen. 
17:9-14. 

The passover was intended as a commemoration of 
the deliverance of the nation of Israel from the Egyptian 
bondage, and also as a typical sacrifice pointing to Christ, 
who delivers from the bondage of Satan. Israel was ever 
inclined to rest content in the outward observance of 
the sacraments. They boasted in their outward rites, 
which distinguished them from other people. There- 
fore the prophets condemned their vain trust in exter- 
nalities and called on them to "circumsize the foreskins 
of their hearts, and be no more stiffnecked." Deut. 
10:16; Jer. 4:4. 

What difference is there between the sacraments 
of the Old and of the New Testament? 

The sacraments of the Old Testament were intended 
for Israel as a nation as well as for Israel as a Church. 
The whole nation constituted the Church, and so all in 



254 DOCTRINE OF THE MEANS OF GRACE 

the nation shared in the sacraments, and the sacraments 
also had a civil meaning as well as a religious. 

As religious ordinances the Old Testament sacraments 
pointed forward to Christ who was yet to come, while 
ours today point to Christ who came. There is further- 
more a greater amount of grace connected with the New 
Testament sacraments than there was with the Old Tes- 
tament. Since the Holy Spirit has come on Pentecost 
more grace is given to the Church. In essence the mean- 
ing of the sacraments of the old day was the same as 
those of the new day. 

How many sacraments have the Roman Catholics? 

They have seven : baptism, confirmation, Lord's Sup- 
per, penance, extreme unction, orders and marriage. 

Baptism. 

By whom was baptism instituted as a permanent 
sacrament in the New Testament Church? 

By our Lord Jesus Christ, the Head and King of the 
Church, shortly before his ascension to heaven. Matt. 
28:19: "Go ye therefore, and make disciples of all the 
nations, baptizing them into the name of the Father, and 
of the Son and of the Holy Spirit." 

These words were spoken by the risen Savior, who 
declared just previous, vs. 18, that to him had been given 
all authority in heaven and on earth. This authority, 
the reward of his obedience as Mediator, gave him the 
right to ordain that his disciples in every nation should 
be baptized. 

What does it mean that we are to be baptized in or 
into the name of the Father, Son and Holy Ghost? 

It means that the washing or sprinkling in baptism 
symbolizes the separation of the baptized person from a 
sinful life, and his entrance into a new life unto the triune 



BAPTISM 



255 



God, into a new relation toward the Father, Son and 
Holy Spirit, our covenant God. 

When washed by the blood and Spirit of Christ we 
are freed from sin to henceforth lead a holy life. This 
washing is represented in baptism, whereby God signs 
and seals unto us our purification from sin and whereby 
we also pledge ourselves to be the Lord's. Our form of 
baptism very beautifully declares the meaning of being 
baptized in the name of the Father and of the Son, and 
the Holy Spirit: ''When we are baptized in the name of 
the Father, God the Father witnesseth and sealeth unto 
us, that he doth make an eternal covenant of grace with 
us, and adopts us for his children and heirs ; and therefore 
will provide us with every good thing, and avert all evil 
or turn it to our profit. And when we are baptized in 
the name of the Son, the Son sealeth unto us, that he 
doth wash us in his blood from all our sins, incorporating 
us into the fellowship of his death and resurrection, so 
that we are freed from all our sins and accounted right- 
eous before God. In like manner when we are baptized 
in the name of the Holy Ghost the Holy Ghost assures 
us by this Holy Sacrament, that he will dwell in us, and 
sanctify us to be members of Christ, applying unto us 
that which we have in Christ, namely, the washing away 
of our sins and the daily renewing of our lives, till we 
shall finally be presented without spot or wrinkle among 
the assembly of the elect in life eternal." 

Baptism is a sign and seal of the covenant of grace, 
and as the above words explain, our covenant God de- 
clares in baptism he will grant us the covenant blessings, 
each person pledging himself to us. 

But in a covenant there are ever two parts, if the one 
party pledge himself, the other must also, and does, if 
he truly accept the covenant. Our Baptism Form there- 
fore also calls attention to our part, to what we are 



256 DOCTRINE OF THE MEANS OF GRACE 

pledged when baptized unto the triune God ; "Therefore 
are we by God through Baptism, admonished of, and 
obliged unto new obedience, namely, that we cleave unto 
this one God, Father, Son and Holy Ghost; that we 
trust in him, and love him with all our hearts, with all 
our souls, with all our minds, and with all our strength; 
that we forsake the world, crucify our old nature, and 
walk in a new and holy life. And if we sometimes 
through weakness fall into sin, we must not therefore 
despair of God's mercy, nor continue in sin, since bap- 
tism is a seal and undoubted testimony that we have an 
eternal covenant of grace with God." 

In baptism we enter into new privileges and new 
duties. 

Are the words: in the name of the Father, and the 
Son, and the Holy Ghost, to be considered as an abso- 
lutely necessary formula to be used in baptizing? 

No, we have no positive proof that Jesus intended 
these words as a formula for baptism, but as they declare 
the meaning of baptism the Church has wisely ordained 
that they should be used in baptizing. The use of these 
words is also a confession of faith in the doctrine of the 
Trinity, and if any one should refuse to use them it 
would be an evidence of his rejection of this doctrine, 
and therefore, of his unfitness to baptize. 

In the early Church baptism was, however, mostly ad- 
ministered in the name of the Lord and of Christ. Christ 
is the Mediator, and in him is the highest manifestation 
of God. To be baptized in his name meant to enter into 
fellowship with God as revealed in Christ. 

"He who is baptized puts on Christ, the second Adam ; 
he is baptized, I say, into a whole Christ, and so also into 
his death, and it is the same thing as if, at that moment, 
Christ suffered, died, and was buried for such a man, 
and as if such a man suffered, died and was buried with 
Christ." (Bengel). 



BAPTISM 257 
Who may administer baptism? 

An ordained minister of the gospel. The ministry 
of the word and of the sacraments go together. Matt. 
28:19. 

Of what is the water in baptism a symbol? 

Of the blood and Spirit of Christ. Christ's blood, that 
is, his death or merits of his death, takes away the guilt 
of sin, and the Spirit removes the internal pollution. 
Thus as water washes away the filthiness of the body, 
the blood and Spirit cleanse the believer of sin, and 
cleansing of sin always accompanies and means an in- 
crease in holiness. 

The visible sign in baptism represents the invisible 
grace of regeneration, justification and sanctification. 
These favors of God to his people are blessings of the 
covenant of grace, therefore baptism is a sign and seal 
of the covenant to the believer. 

Acts 22:16: "And now why tarriest thou? arise, and 
be baptized, and wash away thy sins, calling on his 
name." 

Acts 2 -.41 : "They then that received his word were 
baptized; and there were added unto them in that day 
about three thousand souls." 

Baptism is thus a sign of union with the people of 
God. Having received God's word and entered into 
God's service, baptism is a sign of his acceptance of us 
and of our dedication to him and his cause. Hence bap- 
tism is a badge of our public profession, our separation 
from the world, and our initiation into the visible 
Church. 

Is baptism absolutely necessary for salvation? 

No, we can be saved though unbaptized. God has 
not made salvation dependent on the use of a sacrament. 
But baptism is necessary for all christians because com- 
manded by Christ, and for the believer it is a most pre- 



258 DOCTRINE OF THE MEANS OF GRACE 

cious means of grace to quicken his faith. Since Christ 
has commanded that his disciples be baptized, it would 
look like treason to neglect or despise this ordinance. 

Roman Catholics and some Protestants who believe 
in baptismal regeneration of course hold that baptism is 
necessary for salvation. They teach that baptism itself 
regenerates, as though it had a magical power. For this 
theory there is no proof in Scripture. This is the old 
doctrine of the Pharisees revived in new form. The 
Pharisees suspended all hope on circumcision and other 
externalities, but Christ and the Apostles strongly op- 
posed this notion. "For in Christ Jesus neither circum- 
cision availeth anything, nor uncircumcision ; but faith 
working through love." Gal. 5 :6. 

The Bible does speak of baptism as the "Washing of 
regeneration," but this is symbolical language, whereby 
the inward grace is attributed to the outward sign. 

Is there only one mode in which baptism may be 
administered? 

No, it may be administered by immersion, by sprink- 
ling or by pouring on water. The main idea to be rep- 
resented is cleansing. How much water is used and how 
applied are matters of small moment. 

"Whether the person baptized is to be wholly im- 
mersed, and that once or thrice, or whether he is only to 
be sprinkled with water, is not of the least consequence. 
Churches should be at liberty to adopt either according 
to the diversity of climate, although it is evident that the 
term baptize means to immerse, and that this was the 
form used by the primitive Church." (Calvin), 

What is the position of the Baptists on this point? 

They insist that immersion is the only proper mode 
of baptism, and therefore do not recognize baptism ad- 
ministered by sprinkling. They also teach that the main 



BAPTISM 



259 



idea of baptism is not only cleansing, but the death, 
burial and resurrection of the believer with Christ. 

As the person baptized goes under the water and then 
rises again, so is he supposed to die unto sin and to be 
raised unto a new life. This idea of baptism the Baptists 
gain especially from Rom. 6:4: "We are buried there- 
fore with him through baptism into death; that like as 
Christ was raised from the dead through the glory of the 
Father, so we also might walk in newness of life." 

Our answer to the Baptists is that we well know that 
baptism in the warm countries of the East was often ad- 
ministered by immersion, and that immersion is a beau- 
tiful symbol to represent the cleansing of the entire per- 
son from sin, but that we can not find reason to believe 
that immersion is the only valid baptism. 

As to Rom. 6:4 we find from the context that Paul 
urges the christians to consider themselves dead to sin, 
i. e. as having so far put away sin that they ought not 
to be controlled and influenced by it anymore. This put- 
ting away of sin was represented in baptism, wherein 
they were buried in death with Christ. The main idea 
of baptism here is putting away of sin, that the baptized 
may henceforth walk in newness of life. 

This putting away of sin was represented by baptism, 
which is spoken of as a being buried and a rising up 
again. This undoubtedly refers to immersion. But the 
main idea here of immersion is putting away of sin. The 
same idea as when elsewhere baptism is represented as 
a washing or cleansing of sin. 

The Baptists make much of the meaning of the words 
bapto and baptize, which they insist mean to immerse, 
to dip in. 

Our answer is that Baptize originally did mean to 
dip in, but it also meant to cleanse, to wash. First it 
meant to cleanse by dipping in, later all kinds of cleans- 



260 DOCTRINE OF THE MEANS OF GRACE 

ing was spoken of as baptizing, even when not done by 
dipping. 

1. In the Old Testament we read of Nebuchad- 
nezzar that his body was wet with the dew of heaven; 
Dan. 3 :33. Here the Greek translates was baptized. 

2. In the New Testament Baptizo is used inter- 
changeably with Nipto, which only means to wash. 
See Mark 7:3, 4; Luke 11:38; Matt. 15:2-20. Observe 
that, (a) to baptize is there spoken of as to wash, (b) 
the washing was to effect purification, hands unbaptized 
were unwashed and unclean, (c) the common mode of 
washing hands in the East is to pour water on them. 

3. When John's disciples disputed about baptism, it 
is said to have been a dispute about purification. John 
3 -^S^ 26. 

4. We even read of baptizing cups, pots, vessels 
and tables and couches. These things were not im- 
mersed, but washed or sprinkled. 

5. Baptism of the Holy Ghost, of which water bap- 
tism is the emblem, is never set forth as an immersion, 
but always as a pouring or sprinkling. Acts 2:1-4, 32, 
33; 10:44-48. 

6. In I Cor. 10:1, 2, the Israelites are said to have 
been baptized unto Moses in the cloud and in the sea. 
The Israelites were baptized but not immersed. The 
Egyptians were immersed but not baptized. 

7. The cases of baptism in the New Testament do 
not sustain the Baptist position. Three thousand were 
baptized on Pentecost. Considering the great scarcity 
of water in Jerusalem and the short period of one day's 
time, it is not probable they were all immersed. The 
jailor was baptized in prison at night, and it is not prob- 
able he was immersed. 

From these various facts we believe baptism may be 



BAPTISM 



261 



administered by sprinkling. And as we baptize infants, 
sprinkling is the only reasonable mode. 
Who are the subjects of baptism? 

Believers and their children. 

The necessity of believers being baptized, if they have 
not yet received this sacrament, is recognized by all 
christians, as it is plainly taught in Scripture. All also 
teach that no adult ought to be baptized unless he con- 
fesses a personal trust in and obedience to the Lord. 
Our Church therefore rightly requires that an adult who 
desires baptism shall : (a) show a knowledge of the 
fundamental truths of Christianity and of the nature of 
the sacraments, (b) make a confession of personal faith 
in Jesus Christ, and of due submission to the constituted 
authorities of the Church, (c) be of good repute among 
his neighbors, so that his outward life does not belie his 
confession. Because baptism is the rite of initiation into 
the visible Church, these requirements are necessary. 

If these evidences, which are the same as required 
for attendance at the Lord's Supper, are present in anyone 
the Church officials must meet him as a brother in 
Christ and baptize him. They are not to sit in judgment 
over the heart. If there is no outward evidence that 
betrays one as insincere we must accept one another in 
love, and leave the responsibility of the step with the 
person making it. 

Infant Baptism. 

Is there an express order in the New Testament that 
infants are to be baptized? 

No, there is no direct order for infant baptism, nor 
does the New Testament record one indisputable case 
of infant baptism. Our doctrine of the necessity of in- 
fant baptism is derived at inferentially ; we gather our 



262 DOCTRINE OF THE MEANS OF GRACE 

proofs from the prevailing view the Bible gives us of 
the relation wherein the children stand to the Lord and 
his Church. 

It is not strange the New Testament does not make 
any specific mention of infant baptism. The New Testa- 
ment record gives us the history of a missionary period, 
and in a missionary period, when the Church is being 
extended among those who before were outside, it is of 
course natural that predominant emphasis should be laid 
on the baptism of adults. 

If one of our missionaries gains converts among the 
heathen, he baptizes these and so reports. But in this 
report most emphasis would be laid on the conversion 
and confession of the heathen, that being most important. 
If the converts had children he would baptize these, and 
in his report he might refer to this particularly, or he 
might state it generally that the households were bap- 
tized. This is just the report we have in the New Tes- 
tament. The writers state that Lydia and her household 
were baptized, that the jailor was baptized and all his, 
Acts i6, that Paul baptized the household of Stephanas 
I Cor. I :i6. It does not say that all were adults and 
all could personally believe, but when the heads of the 
families entered the Church the family also entered, and 
it is most reasonable to accept that there were children 
in these families. 

What seems to have been the practice of the early 
Church? 

There are records that infants were baptized in the 
period following the apostles. It is acknowledged by 
Tertullian, born i6o A. D. Origen, born 185 A. D. de- 
clares that it was "the usage of the Church to baptize 
infants and that the Church had received the tradition 
from the apostles." Cyprion, bishop of Carthage from 
A. D. 248 to 258, together with a synod over which he pre- 



INFANT BAPTISM 



263 



sided, decided that infants should be baptized before 
the eighth day. Augustine, born A. D. 358, declared that 
this ''doctrine is held by the whole Church, not instituted 
by councils, but always retained." 

There was a period in the early Church when many 
believed baptism actually took away all past sins, and 
so many postponed baptism till just before death, that 
they might appear blameless before God after death. 
This practice was not a rejection of the validity of infant 
baptism, but resulted from a mistaken view of the effi- 
ciency of baptism. 

What are the biblical grounds for infant baptism? 

I. First of all our belief in the biblical doctrine of 
the covenant of grace. God has established a covenant 
of grace with his people and with their seed after them. 
He does not accept the parent as an individual, apart from 
his family, but he places the believer with all his own, 
his family, his goods, his position and influence, in a par- 
ticular relation towards himself. Especially are the 
children of the believer counted the Lord's. The believer 
must declare unto his children the revelation, the deeds 
and institution of the Lord, who has promised to perpet- 
uate his covenant and his Church from generation to gen- 
eration. For proof see Gen. 17:7; Ex. 3:15. 

This was true not only in the Old Testament day, 
but it is also true in the New Testament day. Christ 
was rejected by the unbelieving Jews, and yet he called 
their little children to him, embraced them and blessed 
them, and said theirs was the kingdom of heaven. When 
Zacheus believed, Jesus declared salvation had come to 
his house. 

The New Testament Church has come into the place 
of the Old Testament Israel. God's covenant now in- 
cludes not only one people, but all nations in so far as 
they believe. The Jews were as branches of a good 



264 DOCTRINE OF THE MEANS OF GRACE 



olive tree, sharing the fatness of the tree, the covenant 
of grace made with Abraham, but through their unbelief 
were they cut off, and the gentiles, being naturally of 
the wild olive tree, were grafted into the good tree. And 
as God continued his covenant with Abraham's seed, 
so he now continues among us his covenant of grace; 
we are partakers of the root and fatness of the olive tree. 
Rom. II :i6. 

Because God's covenant is historically continued, 
whole families are brought into the Church when the 
head of the family believes, as of Lydia, the jailor, Steph- 
anas, Acts 16:15, 33; I Cor. 1:16. 

Peter declared on the day of Pentecost to the Jews 
that the promise of God was to them and to their chil- 
dren. Acts 2 :39. This was in the New Testament dis- 
pensation. 

Paul declares the children of believers are holy, I Cor. 
7:14, even when only one of the parents was a believer. 
He does not necessarily mean to say that they are all 
inwardly holy, but federally ; they are separated from the 
children of the world and belong to God. 

Since then the covenant of grace is continued, and 
baptism is a sign and seal of the covenant of grace, little 
children are entitled to the covenant sign and seal. 

2. Our second ground is that the Bible teaches the 
children belong with their parents to the Church of God, 
and as baptism is the rite of initiation into the visible 
Church, our children must receive this also. 

The New Testament Church is the same as the Old 
Testament Church. The Old Testament Church did 
not cease with the coming of Christ, but continued, 
though in a new dispensation. Isaiah declared the old 
Church was to be enlarged, not changed. Is. 54. The 
Church in both Old and New Testament day has the same 
foundation ; the same condition of membership, faith and 



INFANT BAPTISM 



265 



obedience; sacraments of the same significance. 

Infants were members of the Church in the Old 
Testament day, being circumcised on the eighth day. 
Now as the Church is the same, the condition of mem- 
bership the same, and circumcision signified and bound 
to precisely what baptism does, we believe infants are 
members of the Church and therefore ought to be bap- 
tized. The only ground upon which another conclu- 
sion would be necessary would be that Christ had ex- 
pressly turned the children out of their ancient birth- 
right in the Church. But on the contrary, Christ has 
recognized children as being in the Church, and he 
commands Peter to feed the lambs as well as the sheep 
of the flock. Therefore also the apostles baptized whole 
families; and in writing to the Churches Paul addresses 
the children as well as the parents, showing that he con- 
sidered them members of the Churches. Compare Eph. 
I :i with Eph. 6:1-3, and Col. 1:1, 2 with Col. 3:20. 

If we do not look upon children of believers as be- 
longing with their parents to the Church, we must look 
upon them as standing outside of the visible Church, 
as on a level with the heathen, and that these children 
later are to come into the Church without regard to 
the parents and the homes to which God gave them. 
The Church is thus, even in christian communities, ever 
a mission Church, winning those outside. The biblical 
conception is rather that the Church is for her own chil- 
dren a training Church, that the lambs belong to the 
flock as well as the sheep. 

3. We believe baptism has taken the place of cir- 
cumsion, and since children were circumcised in the old 
day, we consider it necessary to baptize infants in the 
new day. 

Many Baptists declare circumcision had only a na- 
tional meaning, was intended to mark the Jew as a mem- 



266 DOCTRINE OF THE MEANS OF GRACE 

ber of the Jewish people and nation, but that it had no 
spiritual significance, while baptism has altogether a 
spiritual meaning, and so these two are not equals, and 
the one can not take the place of the other. 

Our answer is, the Bible teaches circumcision had a 
far wider meaning than to mark the Jew as a member of 
his nation. God first commanded Abraham to be cir- 
cumcised, and at the same time instituted his covenant 
of grace with Abraham, in which he declared, he would 
be the God of Abraham and of his seed after him. As 
a sign and seal of this spiritual fact Abraham was to be 
circumcised. Paul declared, Rom. 4:11, that circumcis- 
ion was for Abraham "a seal of the righteousness of the 
faith he had while in uncircumcision." Before circum- 
cision Abraham believed and his faith was reckoned unto 
him for righteousness, and as a seal of this, circumcision 
was given. It therefore had a great spiritual meaning. 
Now what circumcision meant for the adult it must also 
have meant for the child. For the children also it was 
a seal of the righteousness of faith, and an assurance that 
God was their God. 

In later Jewish history the spiritual meaning of cir- 
cumcision is also emphasized. Deut. 10:16, Jer. 4:4, 
Israel is told to circumcise the foreskins of their hearts, 
to remove the sin of their hearts, which was symbolized 
by the circumcision of their flesh. 

Baptism also represents the removing of sin, and is 
also a seal to the believer that he is righteous through 
faith, and both are initiatory rites, so both are equals 
in their spiritual significance. 

In the New Testament circumcision is discarded as 
antiquated by the express order of the Apostles, while 
baptism is insisted on. The objection often made that 
children are not conscious of the meaning of baptism, 
and therefore that it is a useless operation for them, is 



INFANT BAPTISM 



267 



also true of circumcision, and yet God expressly com- 
manded this sacrament to be administered to the infants. 
In tender mercy he claims the babes of his people as 
his own and before they are themselves aware of it, he 
seals unto them his covenant promises. The babes are 
from the first lost in Adam, are born in original sin, and 
are subject to death and condemnation, but the grace of 
Christ is no less comprehensive than the sin of Adam, it 
incorporates the children from the hour of birth in the 
covenant of grace, and divine love condescends to em- 
brace the babe and administer to it the sacrament of 
grace. 

4. In the New Testament history, which extends as 
far as thirty or thirty-five years after the death of Christ, 
we never read of baptism of any of the grown-up chil- 
dren of the early converts to Christianity. The absence 
of any such record is suggestive. It seems to indicate 
that the children of such converts had received baptism 
with their parents. 

What efficacy do we ascribe to infant baptism? 

The Reformed Church teaches that baptism is "an 
ordinance of God, to seal unto us and our seed his cov- 
enant." 

The child of the believer, is like all other children 
conceived and born in sin. The God of all grace has, 
however, placed the believer and his children in covenant 
relation with himself. Baptism is for the believer a 
sign and seal of God's grace unto perfect salvation, and 
perfect salvation includes everything needed to be de- 
livered from sin and its punishment, and to be brought 
to eternal life. Baptism does not convey these blessings, 
it signifies and seals the covenant relation in which these 
blessings are included. 

Children of believers are born in covenant relation. 
Baptism is for them a sign and seal that God is their 



268 DOCTRINE OF THE MEANS OF GRACE 

God, and that to them belong the covenant blessings, 
and also the covenant obligation to live as children of 
God. 

Baptism is not administered by us to convey any 
special grace, or to declare that the individual infant 
is already born again. We do not know anything about 
the individual infant, whether it is one of God's elect or 
not, whether it has been born again or will later be born 
again, whether it will die young or live to old age. We 
are happy to know the child was born in a covenant home, 
to which the covenant relation extends. We have every 
reason to expect and to hope that the child will grow 
up a believer, for it has the promise of God's grace, which 
promise God usually fulfills through a faithful covenant 
training. Undoubtedly many children are born again 
in infancy, and the majority of the children who receive 
a training in the fear of God are saved at some period 
in their lives. God is ever at work regenerating his 
covenant children, but he has not told us in advance at 
what hour he regenerates the individual. In case God 
takes away the child of the believer by death, we do not 
hesitate to say: "godly parents have no reason to doubt 
the election and salvation of their children whom it 
pleaseth God to call out of this life in their infancy." 
Canons of Dordt. 1:17. God's covenant is not a mere 
form, it is a saving covenant, and God can give regener- 
ation to a child equally as well as to an adult. God 
has declared he is the God of the covenant children, if 
he takes them away we believe he takes them to himself, 
not because they are without sin, but in virtue of the 
covenant of grace. 

What does infant baptism mean for the parents and 
for the Church? 

For the parents it means both the receiving of a great 
assurance of God to themselves and their children, this 



INFANT BAPTISM 



269 



is for their comfort ; and it means the assuming publicly 
of the high calling to bring up their children in the 
nurture and admonition of the Lord. See Form for Ad- 
ministration of Baptism. 

For the Church infant baptism is a visible evidence 
that God will perpetuate his covenant and his Church 
in succeeding generations. Infant baptism should there- 
fore be an occasion of rejoicing in the Church. 

What should his baptism mean for every youth? 

It should deeply impress him with his calling as a 
covenant child. He must appreciate that the promises 
of God's word to his people have been confirmed to him, 
and that it is his solemn privilege and duty to ask the 
Lord for the fulfillment of these promises, that by the 
grace of God he may in his whole life behave as a child 
of God. He does not belong to the world, he may not 
live as the children of the world. The people of the 
world do not understand and do not sympathize with his 
covenant relation, they desire to erase all difference be- 
tween themselves and the christians, but the covenant 
child must show that he realizes there is a difference. 
God claims him and God makes this claim as a gracious 
Father, who will gladly give all that is needed to lead 
a christian life, if it is sought in the way of faith. 

The public acknowledgment on the part of the cov- 
enant children that they accept their God-given position, 
with its favors and duties, is their confession of faith. 
They do not thereby become members of the Church, 
they were members before baptism. They confess that 
with the heart they accept what baptism has meant for 
them. 

May the children of all parents be baptized? 

No, since baptism is a sign and seal of the covenant 
of grace, only children of those parents who accept the 
covenant for themselves can be baptized. Baptism must 



270 DOCTRINE OF THE MEANS OF GRACE 

not be used out of custom or superstition. The questions 
put to parents in our Form of Baptism are such that none 
but a believer can answer them, therefore the parents 
are addressed as "Beloved in the Lord Jesus Christ." 
When a parent presents his child for baptism he makes 
precisely as strong a statement of faith as he would were 
he to make a confession of faith, and he woud make no 
stronger profession if he came to the Lord's Supper. 

In answer to the question whether children of bap- 
tized members are entitled to baptism, we would not 
dare to deny that they are, but their parents are not 
really able to answer the questions put to them in having 
their infants baptized. A so-called baptized member is 
yet ever a minor, a child, no matter how old he may be, 
and a child can not honestly assume the obligations re- 
quired to have another child baptized. It would be 
wrong for a person destitute of personal faith to assume 
the obligations of the baptismal covenant, and it would 
be wrong for the Church to help him to do it. 

In the Old Testament day all children were circum- 
cised, even those of unbelieving parents. But we must 
remember that circumcision had not only a spiritual 
meaning, it also had a national meaning, it was a sign of 
Jewish citizenship. Therefore its administration was as 
wide as the nation. In the New Testament the Church 
is a separate institution, and only the spiritual meaning 
of the sacraments is in force today. 

We are reminded by those who favor the practice of 
baptizing all the children of baptized members that in 
the Old Testament all the children of the Jews were cir- 
cumcised, no matter what their parents were like. Of 
this we are aware, but we are also aware that discipline 
was for a great part of the time in the old day entirely 
neglected. The Jews were often as idolatrous as any 
heathen, worshiping Baal and Molech, and ignoring all 



INFANT BAPTISM 



271 



the claims of their covenant Jehovah, yet these idolatrous 
parents circumcised their children through custom and 
superstition. Objectively the children were the Lord's, 
but for the idolatrous parents circumcision could have 
had no religious meaning, for them to continue the prac- 
tice, when they had rejected Jehovah, was sacriligious. 

If all children are to be baptized, then the parents, 
who accept baptism for their children, must also for them- 
selves accept the second sacrament of the covenant of 
grace, that is, the Lord's Supper. Among Israel it was 
even ordained that if any one refused to observe the feast 
of the Passover he should be cut off from among his 
people. Exod. 12:15, 19. 

Lord's Supper. 

What sacrament of the Old Testament day corres- 
ponded most nearly to the sacrament of the Lord's Sup- 
per in our day? 

The Passover, divinely instituted in the night when 
Israel left Egypt. It required a lamb without blemish, 
roast with fire, unleavened bread and bitter herbs. These 
were to be eaten with loins girded, shoes on the feet, and 
staff in hand, all ready for a hasty march. 

This ordinance was discriminative, commemorative, 
typical and prophetical. 

Discriminative, for by the blood of the lamb put on 
the posts and lintels of the doors of the Israelites they 
were saved from the destroying angel of death, while the 
first born of the Egyptians were slain. 

Commemorative, for by it they were ever reminded 
what great things God had done in delivering them from 
bondage. 

Typical and prophetical, for it pointed to Jesus Christ, 
the Lamb of God who taketh away the sins of the world. 



272 DOCTRINE OF THE MEANS OF GRACE 

and as type of Christ the lamb was a sacrifice, a sin- 
offering. 

In harmony with the national custom Jesus and his 
disciples partook of the passover the night before his 
death. As they were nearly through with the passover 
Jesus took some of the remaining bread and break it and 
gave it to his disciples with the words : ''Take, eat ; this 
is my body. And he took a cup, and gave thanks, and 
gave to them saying, drink ye all of it; for this is my 
blood of the new covenant, which is poured out for many 
unto remission of sins." Matt. 26:26-28; Mark 14:22-24; 
I Cor. II :23-30. 

What are the various phrases used in Scripture to 
designate the Lord's Supper? 

1. Lord's Supper, I Cor. 11:20. It was called the 
Lord's, because instituted by him, to commemorate his 
death, and signify and seal his grace; and it was called 
a supper, because instituted in the evening. 

2. Lord's Table, I Cor. 10:21. It is the table at 
which the Lord invites his people and at which he pre- 
sides. 

3. Communion, I Cor. 10:16. At the Lord's table 
the fellowship of the believers with Christ is exercised 
in a mutual giving and receiving, and there is also ex- 
ercised the fellowship of believers with one another, 
through Christ. 

Other names used were: Cup of Blessing; Breaking 
of Bread; Eucharist, meaning that it was a thanksgiving 
service. 

In the early Church there were also Agapae, or love 
feasts, held in connection with the Lord's Supper, but 
these did not continue very long, as they gave occasion 
to serious abuse, many even becoming intoxicated, and 
did thus unworthily, or in an unworthy manner, com- 



lord's supper 



273 



memorate the Lord's death. Paul condemned this abuse 
in the Corinthian Church. See I Cor. 11:20. 

To what must we specially give attention in the words 
of the institution of the Lord's Supper? 

To the elements used, and the sacramental actions 
spoken of. 

The elements were bread and wine. 

As Christ has offered one sacrifice for sins, for ever 
sufficient, no more lambs need to be slain, and the sacra- 
ment of the New Testament needs not the shedding of 
blood. Spiritual nourishment and quickening are mainly- 
needed at present, and as bread is the staff of life for 
the body, and wine is a stimulant, these two are proper 
symbols of the Spiritual food that nourishes the soul. 

In regard to the question what kind of bread must be 
used, we believe that the common bread of daily life 
best fulfills the requirements of the symbol. Because 
unleavened bread was the only kind at hand in the pass- 
over Jesus used this in instituting the Supper, but that 
did not mean that we also must use this as the Romish 
and Lutheran Churches hold. The wine used was fer- 
mented juice of the grape. 

The sacramental actions that draw attention are: 

1. The taking and blessing of bread and wine, hereby 
the elements were set apart from their common use to 
a sacred use. The blessing here spoken of is to invoke 
a blessing. After the celebrating of the Lord's Supper 
the bread and wine are no more set apart for sacred use, 
and must not be superstitiously regarded as the Romish 
Church teaches. 

2. The breaking of the bread. This is symbolical 
of the rending of Christ's body on the cross, and of all 
the communicants, being many, feeding upon one Christ, 
as upon one bread. 



274 DOCTRINE OF THE MEANS OF GRACE 

3. The distribution and reception of the elements. 
This is a most essential part of this ordinance. Christ 
bade the disciples take and eat. Thereby he symboli- 
cally gave himself to his disciples, and they in taking 
and eating by faith appropriated Christ to themselves as 
a perfect sacrifice for their sins and a perfect nourish- 
ment of their souls unto eternal life. The Lord's Supper 
is rightly called a sign and seal of the covenant of grace, 
for it is through this holy ordinance that Christ and his 
people renew and symbolize their covenant relation. 

Christ gives himself as the covenant God and Savior 
of his people, who has by his suffering and death gained 
the covenant blessings for their salvation, and his people 
in attending this Supper publicly declare their acceptance 
of Christ as Savior and Master. 

The wine Christ called the blood of the covenant^ 
i. e., my blood is the seal of the covenant of grace, and 
this cup is the symbol of my blood, and as such is offered 
to you. We, in taking this cup, solemnly bind ourselves 
to entire consecration to Christ, we show forth our chris- 
tian profession, our allegiance to the kingdom of heaven. 

The term communion is very beautiful when under- 
stood as covenanting, for the Lord's Supper signifies 
and effects our covenanting with the Lord in his Person, 
in his offices and benefits. Paul says: ''The cup of 
blessing, which we bless, is it not a communion of the 
blood of Christ? The bread, which we break, is it not a 
communion (or participation) of the body of Christ?" 
I Cor. 10:16. 

See Heidelberg Catechism, 75, 76, 77. 

Did Christ intend the Supper as a perpetual institu- 
tion? 

Yes, this appears from the words: "This do ye as 
oft as ye drink it, in remembrance of me ;" it also appears 
from the apostolic example, and from the frequent refer- 



lord's supper 



275 



ence to this ordinance which occur in the apostolic writ- 
ings. 

What did Christ mean by the words: "for you?" 

That his body was not broken for all, but for his 
people alone. 

What did Christ mean by the words : "in remembrance 
of me?" 

That we are specially to remember his suffering and 
death at the Lord's Supper. See Form for Administra- 
tion of Lord's Supper II :i. 

What is the meaning of the words : "this is my body, 
my blood?" 

Various explanations are given : 

1. The Roman Catholic Church teaches that this 
expression is to be taken literal, that what appears as 
bread and wine is really the flesh and blood of Christ, 
that the substance of the bread is changed into the body, 
and the substance of the wine into the substance of the 
blood of Christ, so that only the sensible parts of bread 
and wine remain, while the substance is the true body, 
and blood. Thus Christ is thought to be literally eaten 
and drank by every recipient, and the Romish Church has 
the very Christ shut up in a box, carries him about and 
worships him. When the words of consecration are 
pronounced by the priest the substance of the bread and 
wine changes, this is called transsubstantiation, or con- 
version of substance. This change of substance is per- 
manent, and as it is considered to be the very Christ it 
may be adored. 

2. The Lutherans hold that while the bread and 
wine remain substantially the same, nevertheless at the 
words of consecration the real body and soul of Christ, 
though invisible, are really present, in, with and imder 
the bread and wine. This they call consubstantiation. 
The Lutherans do not believe as the Roman Catholics 



276 DOCTRINE OF THE MEANS OF GRACE 

do, that the presence of Christ is effected by the officiat- 
ing minister, nor that his presence is permanent, it ceases 
when the sacrament is over. 

The Lutherans believe that because of the union of 
the divine and human natures in Christ there are certain 
properties of the divine nature shared by the human, and 
the entire Christ, body and soul, as well as divinity, are 
omnipresent. Thus Christ can be according to his hu- 
man nature in, with arid under the bread and wine. 

3. The Reformed Churches hold that this word : 
''is my body," must be taken figuratively, and means 
"represents," ''symbolizes." Just as we say of a picture : 
"this is my father," or as Joseph said : "the seven good 
kine are seven years." 

The Reformed agree that what the believer feeds 
upon is not the substance but the virtue or efficacy of the 
body and blood as broken and shed for sin. This is done 
by faith through the power of the Holy Spirit. This 
appropriating of the Savior is not confined to the Lord's 
Supper, but takes place whenever faith in him is ex- 
ercised. 

What objections have we against the Romish and 
Lutheran doctrine? 

a, It is not taught in Scripture; b, it confounds the 
idea of a sacrament, making the outward sign identical 
with the thing it signifies; c, it contradicts our senses, 
since we see, smell, taste and feel only bread and wine, 
and we do not believe God would want us to practice 
such self-deception on ourselves ; d, it is absurd, since 
when Christ gave the disciples the bread he was sitting 
by them in his sound, undivided flesh, and since his body 
is glorified it is still material, and therefore limited and 
not omnipresent in all places of the earth, but present 
only at the right hand of God in heaven ; Paul speaks 



lord's supper 



277 



of the bread as bread after as well as before consecration, 
I Cor. io:i6. 

The Roman Catholic doctrine is an inseparable part 
of their priestcraft. They regard their clergy as the 
channels of grace to the people, and for the conveying of 
grace they have exalted the sacraments as the abso- 
lutely necessary instruments, and so to convey Christ to 
the people they have him confined in a little wafer. No 
wonder our fathers spoke of the Romish mass as an abom- 
inable idolatry. 

The Roman Catholics are very much afraid lest part 
of the body and blood of the Lord should be lost or spilt, 
and so the bread is prepared in wafers that will not 
crumble, and the cup is denied to the people and confined 
to the priests. To comfort the people they teach that 
as the blood is in the body the whole Christ is in every 
part of the bread, so that he who receives the bread 
receives all. 

Where should the Lord's Supper be held? 

Because we believe it is essentially a communion, in 
which the fellowship of believers with Christ and with 
one another is set forth, we believe it should be held in 
the gathering of believers. In particular cases, however, 
some Reformed teachers held it may be administered in 
private homes for the benefit of believers long confined by 
sickness, provided the officers and some members of the 
Church be present to preserve the true character of the 
ordinance as a communion. 

What views are held as to the efficacy of the Lord's 
Supper? 

The Roman Catholics teach that as the substance of 
the Savior is present in the mass the receiver is nour- 
ished spiritually, is sanctified and replenished with merit 
by this actual substance, if he does not present an ob- 
stacle to its efficacy in him. According to this gross 



278 DOCTRINE OF THE MEANS OF GRACE 

material conception God's grace is in the substance or 
material used. 

Besides the Romish Church teaches that the converted 
bread and wine is a sacrifice to God for sin. It is said 
to be the substance of Christ and the priest holds aloft 
the Christ, and again offers him as a continual sacrifice 
for sin, for the sins of the dead as well as of the living. 

Zwingli, who died 1531, held that the bread and wine 
were mere memorials of the death of Christ, and denied 
that Christ was in any special sense present in the Lord's 
Supper. For him it was not a means of grace, only an 
act of commemoration and a badge of profession. The 
mystical element is thus ignored. This view is found in 
many liberal circles today. 

For a right understanding of the Reformed and only 
biblical conception of the efficacy of the Lord's Supper 
we must call attention to two important facts : first that 
the elements used are broken and poured out, secondly 
that they are a food, bread and wine. 

1. The elements are broken and poured out, thereby 
reminding us of the sufifering and death of Christ, which, 
as we well know, are the deserving and earning cause of 
our securing pardon of sin and deliverance from eternal 
death. When therefore the broken bread and poured out 
wine are given to us they are in assurance to us of Christ 
himself that he has given his life in death for us and has 
thereby gained for us our justification. The believer is 
thus perpetually assured of his redemption by the use of 
the Lord's Supper. 

2. The elements are a food, thereby to assure us that 
Christ is the constant source of our spiritual life, that he 
is our meat and drink unto eternal life. See John 6. 

Between Christ and the believer there is a vital union, 
since through the Holy Spirit he abides in us and we in 



lord's supper 



279 



him. This union was established in the new birth and 
is ever thereafter maintained by the Holy Spirit who 
dwells in Christ as our head and in us as his members. 
We are always to live out of the fulness of Christ as 
the branches do out of the vine. Our growth in grace, 
our power for service and our enjoyment of christian life 
depends on Christ living and ruling in us. Since he has 
come to dwell in us he causes our faith to reach out to 
him and appropriate his blessings, the blessings of the 
covenant of grace. Whatever may therefore unite us 
closer to Christ is beneficial to our spiritual life. Thus 
the hearing and studying of his word will tend to increase 
our faith and to lead us to reach out to Christ. And a 
specially profitable means to lead us to Christ, our living 
dead, is the Lord's Supper. The very elements and 
actions of the Supper draw us to Christ as the only 
source of our life and complete salvation. With our 
bodily senses we appropriate, eat and drink, food, and if 
we in faith look to Christ we also with the hand and 
mouth of faith appropriate Christ for the nourishing 
and quickening of spiritual life. The power to do this 
is not in faith itself, but in the Holy Spirit, who takes 
of Christ and declares unto us in answer to our faith. 
The Lord's Supper is not a converting ordinance, for 
it does not supply grace where it is lacking, but it does 
strengthen the grace present in the heart. This result 
is not only obtained while we are at the table, but is 
a permanent increase, as our natural food tends to 
strengthen us long after we have eaten it. 

We must therefore not cleave with our hearts to the 
external bread and wine, but lift them up on high in 
heaven to the living Christ, not doubting that we shall 
be fed and refreshed in our souls through the working 
of the Holy Ghost, with his body and blood, as we re- 
ceive the holy bread and wine in remembrance of him. 



280 DOCTRINE OF THE MEANS OF GRACE 

From this being fed by the Holy Ghost an increase in 
sanctification, in hope, love and faith will result. 

So in this ordinance we not only remember Christ, 
we also receive him. Christ is present to his people, 
not in body, but in Spirit, in saving operation. The 
efficacy of this sacrament is not in the elements, not in the 
service, not in the minister, but in the attending Holy 
Spirit, who by this means of grace, preserves and in- 
creases the spiritual union between Christ and us, and 
gives us a claim on all that is in Christ. 

For whom is the Lord's Supper instituted? 

It is instituted for the Lord's people. None but be- 
lievers should come to it, and none who believe in Christ 
should stay away from it. It is not required, however, 
that we should be assured of our salvation, of our regen- 
eration and conversion, before we may come to the Lord's 
Supper. If this were required but few could attend. 
The Lord's Supper is instituted because of the weakness 
of our faith, because of our misery, our guilt and pollu- 
tion, our doubt and uncertainty, and the wavering of our 
faith. Babes in Christ need food fully as much as fa- 
thers in Christ. Our Form for the Administration of 
the Lord's Supper declares that self-examination ie nec- 
essary, and declares that this consists in three parts : 

1. Whether we abhor ourselves because of our sins 
and humble ourselves before God on account of them. 

2. Whether we flee to Christ for complete salvation 
and depend on him alone as our sufficient righteousness 
and source of life. 

3. Whether we sincerely desire to fight all sin and 
to show true thankfulness to God and to live uprightly 
before him ; and also whether we firmly resolve to walk 
in true love and peace with our neighbor. 

No one is worthy to attend. But worth is one thing 



lord's supper 



281 



when a communicant is viewed in himself, and it is 
another thing when he is viewed as in Christ, and invited 
by him. A sense of utter unworthiness is a mark of 
worthiness. 

We sincerely hope all our covenant youth will appre- 
ciate that they ought to attend the Lord's Supper. It is 
God's will that they should accept their covenant ob- 
ligation and privileges. If they say they can not, let 
them examine why they can not, and in prayer to God 
forsake their evil ways. 

All our young men and women when they have ar- 
rived at years of discretion are in duty bound to forsake 
the world and deliberately choose to serve their covenant 
God, in whose name they were baptized. These years 
of discretion arrive before one is twenty years of age, and 
it is therefore not right that confession of faith is put off 
till near or even after middle age of life. Remember, 
what we lack God can supply, if we are honest with him. 

May the consistories allow any one to come to the 
the Lord's Supper? 

No, the Lord's Supper was instituted for believers or 
disciples; and so to allow those who are well known as 
unbelievers to partake of this holy ordinance would be to 
be a sharer in their sacrilege. The consistory must exam- 
ine whether the applicant has a complete knowledge of 
the meaning of the Lord's Supper, leads a christian life, 
and makes a credible profession of his personal faith. 

The consistory is not to sit in judgment over the heart, 
and the elders can not declare whether any one is con- 
verted or not. They must admit those who in christian 
judgment of love are by their confession and conduct 
professing christians. All these they must even urge 
and admonish to attend in obedience to the Lord. The 
Church must ever renew the call to all that they examine 



282 DOCTRINE OF THE MEANS OF GRACE 

themselves, and that uprightness of heart in penitence 
and faith are necessary. This will discourage the care- 
less souls, while those who are upright, though they be 
weak in faith, will become more aware of their need of 
this spiritual food and drink. 

See Form of Administration for Lord's Supper 1 13. 



CHAPTER VIII. 



The Doctrine of the Last Things. 



Under this heading are treated the following: 

1. The State of the Soul after Death. 

2. The Second Advent of Christ. 

3. Resurrection of the Dead. 

4. Final Judgment and the Eternal State of all Crea- 
tures. 

In what does the life of all on earth end? 

In death, for "it is appointed unto men once to die." 

In our discussion of sin and its punishment we have 
already seen that corporal death is the breaking up or 
suspension of the union between soul and body. Fol- 
lowing this dissolution the body is resolved into its chem- 
ical elements, and the soul is introduced into its separate 
state of existence assigned to it by its Creator and Judge. 

Can we explain the reason of death from purely nat- 
ural causes? 

No, for us the reason why we must die is a perfect 
mystery, unless we turn to the Bible for an explanation, 
and this tells us "the wages of sin are death." Sin is 
itself the beginning of death, for through sin man breaks 
his bond, his union, with God, and separated from God 
men sinks into death. 

Why do the justified die? 

Not as a suffering of the punishment of sin, for Christ 
has born their penalty. Death is necessary for them as 



284 THE DOCTRINE OF THE LAST THINGS 

a gateway to eternal life, the present constitution not 
being fit for glory. The sting of death is removed for 
them, and when this last enemy shall be destroyed, they 
shall be entirely freed from his grasp. 

The State of the Soul after Death. 

Does the soul continue to exist after death? 

Indeed it does, for the soul of man is immortal. The 
body is mortal and returns to dust after death, but the 
soul has a conscious existence independent of the body, 
and waits the morning of the resurrection to be re- 
united with the body. 

Why do we believe in the immortality of the soul? 

Because this is the plain teaching of Scripture. 

Matt. 10 :28 : ''Be not afraid of them that kill the body, 
but are not able to kill the soul." 

In II Cor. 5 :8 and Phil, i :22-24 Paul defines death as 
a departing of the soul, a going to be with Christ. 

Eccls. 12:7: "Then shall the dust return to the earth 
as it was, and the Spirit shall return to God who gave it." 

The doctrine of the immortality of the soul is pre- 
eminently an article of faith. We believe in a continual 
and future existence after death, because God has de- 
clared that we would ever exist. 

Our faith does not, therefore, rest first of all on scien- 
tific proofs that are sought outside of the Bible, but on 
the word of God first and above all. A looking forward 
to a future existence is not, however, found alone among 
christian people, it is universal, at least with all tribes 
and races that are fairly intelligent. Their systems of 
religion, their pyramids and cemeteries, their ancestor 
worship, and their writings above all, prove their hope of 
immortality. This hope is yet a survival of the original 



THE STATE OF THE SOUL AFTER DEATH 285 

constitution of man's nature, and an evidence that God 
has put the ages in our heart. 

Many have presented it as though the idea of immor- 
tality was produced in the human heart by his natural 
desire to live, his fear of death, his desire of reward and 
dread of punishment, his love of relatives, and by other 
considerations, without that there was any realty in the 
future world to correspond to these desires and expec- 
tations. The idea of immortality would then be no more 
than the result of a wish and imagination. 

This we turn from as too superficial for refutation. 
The universal hope of mankind and all the heroic deeds 
of history refute this theory. 

We plainly see that the expectation of immortality 
is natural, is spontaneous, is not produced by a set of 
arguments and a process of reasoning, but is the convic- 
tion of the soul immediately it hears of this. 

The looking for immortality is as natural as the faith 
of the soul in the existence of God. No long arguments 
are needed to prove either, we easily believe both, be- 
cause of the impressions God created in us. 

Yet there are certain proofs often advanced, the most 
important of which are : 

I. The first proof is derived from the consideration 
of the nature of the soul. The soul is a spirit, and a 
spirit is not derived from the material and cannot be 
thought to be extinguished with the return of the material 
body to dust. The soul is not composed of various parts 
but is simple and single. At death it cannot be divided 
into various elemental parts as the body can. There are 
only two possibilities ; either that it be entirely annihi-. 
lated or that it continues to exist as an undivided whole. 
We can not believe it will be annihilated, for even in the 
material world there is no annihilation of anything, there 
is dissolution of various parts of material things, but not 



286 THE DOCTRINE OF THE LAST THINGS 

an atom is annihilated, and since the soul can not be 
dissolved into parts, we conclude that it must continue to 
exist after death. 

2. The second proof is derived from the consideration 
of the difference betwen men and animals. Animal life 
is directed to material things, finds its satisfaction in the 
material v^orld and can not exist outside of its material 
connection. The soul of man, however, is not content 
with the material world, his reason and intellect go be- 
yond the material and temporal to the eternal. Man is 
aw^are he can not find completion and perfection here 
below, and especially his religious nature feels he can 
not find rest but in God. From this longing for a higher 
good, for an eternal felicity, we conclude the Creator 
must have intended us for an eternal existence. 

3. The third proof is derived from the consideration 
of the moral condition of the world. The heart of even 
the wicked and ungodly must consent that it would be 
right that righteousness should triumph over unright- 
eousness, and that at some time evil should be punished 
and righteousness rewarded. But the history of the 
world shows that here evil is often associated with pros- 
perity, and moral excellence with distress, from this con- 
dition we conclude there will be a future world in which 
all that at present appears inconsistent with the justice 
of God shall be adjusted. 

These proofs or arguments are not indisputable, they 
are indications of the natural persuasions of the soul. 

What will be the state of the soul after death? 

The Bible teaches that the soul will be in a state of 
conscious existence, being aware of its surroundings and 
able to think and to remember. 

II Cor. 5 :8 : "We are of good courage, I say, and are 
willing rather to be absent from the body, and to be at 
home with the Lord." 



THE STATE OF THE SOUL AFTER DEATH 287 

Luke 23 43 : "Verily I say unto thee, today shalt thou 
be with me in paradise." 

In Luke 20:38 Jesus answered the unbelieving Sad- 
ducees who said there was no resurrection, that God is 
the God of Abraham, Isaac and Jacob ; "now he is not the 
God of the dead, but of the living; for all live unto him.'* 
This plainly shows that there is a conscious life, a serving 
of God, in the other world. And from the fact that the 
dead are still living Jesus' teaching to the Sadducees also 
intended to infer that there will be a resurrection. 

In Eph. 3:15, the Church is declared to be one whole 
family, of which at present part is in heaven and part 
on earth. 

In Acts 1 125, Judas is said to have gone to his own 
place. 

In Rev. 6:9-11, the souls of the martyrs are represent- 
ed as under the altar in heaven, praying for the pun- 
ishment of their former persecutors. 

Is the state of the soul after death changeable or 
unchangeable? 

It is unchangeable. At death every soul is judged 
and its eternal place assigned, which is either heaven or 
hell. 

The moral and spiritual character is also at death 
irrevocably decided either for good or evil. The right- 
eous are immediately made perfect in holiness in the 
presence of Christ. The unrighteous pass away into 
the torment of hell. 

Matt. 7:13, 14: "Enter ye in by the narrow gate; for 
wide is the gate, and broad is the way, that leadeth to 
destruction, and many are they that enter in thereby. 
For narrow is the gate, and straightened the way, that 
leadeth unto life, and few are they that find it." 

Phil. 1 :23 : "Having the desire to depart and be with 
Christ ; for it is very far better." 



288 THE DOCTRINE OF THE LAST THINGS 

In the Parable of the Rich Man and Lazarus, Luke 
1 6, Jesus declares Lazarus was carried by the angels 
into Abraham's bosom, and the rich man died and lifted 
up his eyes in hell, being in torments, while his brothers 
were still alive on earth. See Parable of the Talents, 
Matt. 25. 

II Pet. 2:9: "The Lord knoweth how to deliver the 
godly out of temptation, and to keep the unrighteous 
under punishment unto the day of judgment." 

From these and other places of Scripture it is plain 
that the state of the soul is unalterably fixed at death. 
The body will share with the soul its eternal destiny 
after the resurrection. 

When viewed in relation to the states which precede 
and which follow, the state of the soul after death may 
be called intermediate. It differs from the final state, 
because of the absence of the body, and the fulness of 
salvation and of torment can not be realized without the 
body. 

What does the Roman Catholic Church teach in re- 
gard to the souls of men after death? 

1. The souls of unbaptized infants go to the Limbus 
Infantum, where they do not suffer positive suffering, 
neither do they enjoy the vision of God. They are in 
a higher place of purgatory where the fires do not reach 
which aflict the adult sinners. 

2. All unbaptized adults, and all who have lost, the 
grace of baptism by mortal sin, and die unreconciled to 
the Church, go immediately to hell. 

3. The souls of believers who have attained to chris- 
tian perfection go immediately to heaven. This is the 
privilege of but very few. 

4. The great mass of partially sanctified christians 
dying in fellowship with the Church, yet still cumbered 
with imperfections, go to purgatory, where they suffer. 



THE STATE OF THE SOUL AFTER DEATH 289 

more or less intensely, for a longer or shorter period, until 
their sins are atoned for and purged out, when they can 
go to heaven. 

Concerning purgatory the Church teaches: i, that 
there is a purifying fire through which imperfect christ- 
ians must pass to be purged of sin; 2, that souls in pur- 
gatory may be benefitted by the prayers and masses 
offered in their behalf on earth. 

This doctrine of purgatory we reject, because: 

1. It has no foundation in Scripture. 

2. It is derived from the heathen, the Egyptians, 
Greeks and Romans. 

3. It proceeds upon an entirely false view of the 
merits of Christ through which we are justified entirely 
or not at all. 

That each person must make satisfaction for sins 
committed after baptism is contrary to the whole re- 
vealed plan of salvation. The blood of Jesus Christ 
"'cleanses of all sins." The Roman Church has a mistaken 
view of justification. 

4. Its practical effects have always been to demoral- 
ize the people and to put them in abject submission to 
the priest. The priest's main hold on the fears of the 
people is through this figment of purgatory. 

What is the theory of those who teach that the soul 
is asleep after death? 

They teach that the soul is unconscious and asleep 
till the resurrection. This idea is of heathen origin. 
There are texts in the Bible that speak of death as sleep 
and of dying as falling asleep, but this is figurative lan- 
guage. The body of the dead looks as if it were asleep, 
and like one who sleeps the dead shall rise again. But 
this language derived from the appearance of the body 
has no reference to the soul. 

What is meant by second probation? 



290 THE DOCTRINE OF THE LAST THINGS 

This is a theory that teaches that another opportunity 
for repentance and faith will be afforded to the souls 
who die without faith in Christ. This opportunity will 
be between death and resurrection, and will be given 
specially to those who have not heard of Christ in this 
world. 

This theory is unscriptural, there is nothing for it and 
much against it. Luke 16:26; Rom. 1:32. 

This theory would also destroy all missionary ac- 
tivity. There is no use to bring the gospel to the hea- 
then now, if they will be tried in another world. 

Can the dead have any communion with the living? 

This idea the heathen have cherished, and was the 
cause of ancestor-worship. Roman Catholics also seem 
to think this is possible, to judge from their prayers to 
Mary and their saints. 

Present day and ancient Spiritualism boasts that it 
can obtain communion with the souls of the dead in 
various ways. 

The Bible, on the contrary, gives us not one particle 
of encouragement that we can commune with the de- 
parted, and through Moses God forbade Israel to seek 
necromancy or sorcery. 

Deut. 18:10, II : "There shall not be found with thee 
any one that useth divination, one that practiseth augury, 
or an enchanter, or a sorcerer, or a charmer, or a con- 
suiter with a familiar spirit, or a wizard, or a necro- 
mancer." 

Spiritualism contains many mysteries, some that seem 
to be facts, but also many deceptions. As long as there 
is no scientific basis to spiritualism, no one can assure 
us what it is. God^s word warns us to abstain from all 
attempts to delve into secret things that have not been 
revealed. 



SECOND ADVENT OF CHRIST 291 



Concerning the dead the Bible states that all com- 
munication between them and us is broken off. 

Is. 63:16: ''For thou art our Father, though Abraham 
knoweth us not, and Israel doth not acknowledge us." 

The state of the soul after death is a state of decision, 
the lot is decided, and the place is fixed. No one can 
leave his assigned place. Luke 16:26. 

In their respective places the souls of the dead wait 
the second coming of Christ, when all will temporarily 
leave their abode to be reunited with their bodies and 
publicly judged. 

Second Advent of Christ. 

Why do we speak of a second advent of Christ? 

Because the Bible speaks of two advents of Christ. 
The first was when he humbled himself and became flesh. 
The second shall be the climax of his exaltation, when he 
comes to judge the living and the dead. 

Will the second commg be at the end of the history 
of the world? 

Yes, the present dispensation of grace shall then cease 
and the history of the world comes to an end. It shall 
be in every respect the fulness of time. 

Christ's first coming was at the end of the Old Tes- 
tament history, it completed this period. All things 
during the old day made ready for the first coming, so 
all things now are getting ready for the second coming. 

Even natural science tells us this world can not last 
forever, at length it will be exhausted. But how the end 
will come nature can not tell us. This the Bible does: 
Christ will come to separate the righteous from the un- 
righteous, and then in a great conflagration the world 
will be purified with fire. For this end the Church of 
Christ is looking with joy, and prays: "Come, Lord 



292 THE DOCTRINE OF THE LAST THINGS 

Jesus," for it will mean the complete deliverance and joy 
of the Church and the glory of God. 

What assurance have we that Christ will come again? 

J\latt. 24:30: "And then shall appear the sign of the 
Son of man in heaven ; and then shall all the tribes of the 
earth mourn, and they shall see the Son of man coming 
on the clouds of heaven with power and great glory." 

Acts I :ii : "Ye men of Galilee, why stand ye looking 
into heaven? this Jesus, who was received up from you 
into heaven, shall so come in like manner as ye beheld 
him going into heaven." See Rev. 1:7; Acts 3:21. 

When will Christ come again? 

This has not been revealed, and very wisely has God 
withheld the knowledge of this time from us. We are 
told to be always ready, to watch and pray, for Christ 
Avill come as a thief in the night, suddenly and unexpect- 
edly. 

Many have attempted to determine the time of 
Christ's second coming, various dates have been set, but 
thus far always to the confusion and disappointment of 
those who made them. It is wrong to try to determine 
what God has purposely withheld. 

Mark 13:32: "But of that day or that hour knoweth 
no one, not even the angels in heaven, neither the Son, 
but the Father." 

Will not, however, certain signs precede the coming 
of Christ? 

Yes, Christ has plainly declared certain signs will 
precede. Immediately after the death and resurrection of 
Christ certain signs were given, earthquakes and opening 
of graves, and since many signs of which he spoke have 
come, wars, pestilence, famines, earthquakes, these to- 
gether with others are again to come and will multiply 
as the end draws near. Luke 21 :g-ii. 



SECOND ADVENT OF CHRIST 293 



The most important signs that Christ is coming will 

be: 

1. The spreading of the gospel to all nations. 

2. The return of the Jews to Christ. 

3. The coming of many false prophets and pretended 
Messiahs, who will also work miracles and deceive many. 
Mark 13 :22. 

4. Signs in nature. Luke 21 125-27 : "And there shall 
be signs in sun and moon and stars ; and upon the earth 
distress of nations, in perplexity for the roaring of the 
sea and the billows; men fainting for fear and for ex- 
pectation of the things which are coming on the world; 
for the powers of the heavens shall be shaken. And 
then shall they see the Son of man coming in a cloud 
with power and great glory." 

All these things will be the travail of creation that 
precede the birth of the new heaven and earth, wherein 
dwelleth righteousness. 

5. The coming of Anti-Christ, or the man of sin, the 
son of perdition. 

II Thess. 2:3: "Let no man beguile you in any wise; 
for it will not be, except the falling away come first, and 
the man of sin be revealed, the son of perdition, vs. 4 he 
that opposeth and exalteth himself against all that is 
called God or that is worshipped; so that he sitteth in 
the temple of God, setting himself forth as God." 

John calls this man of sin the Anti-Christ, I John 2 :i8; 
4:2, 3. 

Many conjectures have been made as to who the Anti- 
Christ is. Some formerly held that he was one of the 
Roman emperors or the Pope. A study of all the places 
referring to the Anti-Christ leads us to conclude that the 
Spirit of Anti-Christ has been and is now in the world, 
but that the person in whom this spirit is personified 
is yet to come. Satan is seeking to imitate God by in- 



294 THE DOCTRINE OF THE LAST THINGS 

carnating himself in some human being, this will be a 
monster of iniquity, deceiving many with lying wonders. 
Thus far God has restrained him, but his attempts are 
apparent in the spirit of many who deny that Jesus is 
the Christ. See I John 4 :2, 3. Some day God will allow 
Satan to reveal himself in the "lawless one." II Thess. 
2 :8. This monster will rage against Christ and his 
Church and in his time will be terrible persecutions. But 
when he has reached his height the "Lord Jesus shall 
slay him with the breath of his mouth, and bring to 
naught by the manifestation of his coming." II Thess.2-8. 

What will be the nature of Christ's second coming? 

Scripture teaches that Christ will visibly appear, and 
all shall see him. He will be attended with the host of 
angels, with power and great glory. Matt. 16:27; 24:30; 

What is meant by the Premillennial advent of Christ? 

This is a view held by many who teach that Christ 
will suddenly come and personally reign a thousand years 
in Jerusalem. This view is based on a literal explanation 
of Rev. 20:2-7. 

The advocates of this view differ among themselves 
very widely as to what this reign will be like, but usually 
agree on the following points: 

1. That Christ will appear in great glory and es- 
tablish his capitoi in Jerusalem. 

2. The resurrection of the saints will occur at this 
coming, while the wicked will remain in their graves for 
a thousand years. 

3. Translation of the saints who (like Enoch) are 
caught up to meet Christ in the air. This is called the 
Rapture. 

4. Revelation of Christ and his saints in flaming fire 
to execute judgment on the earth. At the Revelation the 
millennial reign is begun. 



SECOND ADVENT OF CHRIST 



295 



5. Christ will visibly reign in Jerusalem with his 
saints, and the Jews, being his special people, will be ex- 
alted to pre-eminent dignity and privilege. 

6. This reign will last one thousand years, called the 
millennium, and mankind in general then yet living will 
be converted, but humanity will still be subject to disease 
and death. 

7. There will be no general judgment, but judgment 
will be in two parts; one before, and one after, the mil- 
lennium. After the last judgment the world will be re- 
fitted and forever inhabited. 

This view of a pre-millennial coming of Christ has 
found some advocates in the Reformed Churches, the 
majority, however, have not favored this view. They 
raise the following objections: 

1. Scripture teaches that Christ will remain in heav- 
en till the end of the world. Acts 3:21 ; Heb. 10:12, 13; 
Luke 19:13. 

2. Scripture teaches but one final judgment, of the 
righteous and the wicked together. The resurrection 
of all the dead, good and bad, occurs simultaneously. 
Then the Lord will send his angels to separate and place 
the righteous on his right hand and the evil doers on 
his left. Matt. 13:37-43; 16:27; 24; John 5:28, 29; 
I Cor. 3:12-15; II Thess. 1:6-10. 

From these places we gather that there will not be 
two advents, nor two resurrections and judgments, but 
only one, at the end of the world. 

It is true the apostles some times write to the christ- 
ians as if they alone were to be raised up at the coming 
of Christ. But this is done because they are writing to 
christians. Because they say nothing about the resur- 
rection of the unrighteous in certain places, they do not 
therefore deny their resurrection. In other places they 
plainly teach the resurrection of both. 



296 THE DOCTRINE OF THE LAST THINGS 



3. The resurrection of. the saints will be of a spiritual 
body. I Cor. 15. The pre-millennial resurrection would 
be of a natural body, and those thus raised would live 
in a world where sin, sickness and death were not abol- 
ished. This seems very unreasonable and unscriptural. 
Or if it be taught that the saints shall be raised with 
spiritual bodies, it again seems unreasonable that those 
thus glorified should dwell in a world that was not yet 
purified. 

Because of these difficulties most Reformed teachers 
do not give a literal interpretation to Rev. 20:2-7, but 
a spiritual, and then explain thus : "Christ has in reserve 
for his Church a period of universal expansion and pre- 
eminent spiritual prosperity, when the spirit and char- 
acter of the noble army of martyrs shall be reproduced 
again in the great body of God's people in an unprece- 
dented manner, and when these martyrs shall, in the 
general triumph of their cause, and in the overthrow of 
that of their enemies, receive judgment over their foes 
and reign in the earth; while the party of Satan, "the rest 
of the dead,"" shall not flourish again until the thousand 
years be ended, when it shall prevail again for a little 
season." A. A. Hodge. 

What should be the effect of the doctrine of Christ's 
second advent? 

Believers should be comforted in sorrow, and ever 
stimulated to do their duty. 

Col. 3 :4: "When Christ, who is our life, shall be man- 
ifested, then shall ye also with him be manifested in 
glory." \^s. 5, "Put to death therefore your members 
which are upon the earth ; fornication, uncleanness, pas- 
sion, evil desires, and covetousness, which is idolatry." 

Unbelievers should be filled with fear and seek imme- 
diately a place for repentance. 



RESURRECTION OF THE DEAD 297 

Mark 13:35: ''Watch therefore; for ye know not 
when the Lord of the house cometh." II Pet. 2:9, 10. 

Resurrection of the Dead. 

What will be the first important occurrence at the 
second coming of Christ? 

The resurrection of the bodies of the dead. 

John 5 :28, 29 : "Marvel not at this ; for the hour is 
coming, in the which all that are in the graves shall hear 
his voice, and shall come forth ; they that have done good, 
unto the resurrection of life; and they that have done 
evil, unto the resurrection of judgment." 

I Thess. 4: 16: "For the Lord himself shall descend 
from heaven with a shout, with the voice of the archangel, 
and with the trump of God ; and the dead in Christ shall 
rise first." 

Is our faith in the resurrection of the dead gained 
from nature? 

No, it is gained from and rests on the teaching of 
the Bible. The heathen, who have only God's revelation 
in nature, have nearly all looked for a continuance of the 
existence of the soul after death, but did not think of 
the resurrection of the bodies of the dead. It is hi. 
possible to prove the resurrection of the dead from nature. 
It is an article of faith. 

Is the resurrection of the dead taught in both the 
Old and New Testaments? 

Yes, in the Old Testament: 

Dan. 12 :2 : "And many of them that sleep in the dust 
of the earth shall awake, some to everlasting life, and 
some to shame and everlasting contempt." 

Is. 26:19: "Thy dead shall live; my dead bodies shall 
arise. Awake and sing, ye that dwell in the dust; for 



298 THE DOCTRINE OF THE LAST THINGS 

thy dew is as the dew of herbs, and the earth shall cast 
forth the dead." 

In the New Testament there is abundant reference to 
the resurrection. Matt 22 123-32 ; Luke 14:14; Luke 20: 
35-38; John 6:39-54; Acts 17:18, 32; 24:14, 15; Rom. 
8:19-23; I Cor. 15:12-57; Phil. 3:21, etc. 

Will all arise, the unrighteous as well as the righteous ? 

Yes, in the resurrection of the righteous Christ will 
complete his redemption, for the bodies of the saints are 
his as well as their souls; and in the resurrection of the 
unrighteous he will manifest his justice, for their bodies 
as well as their souls share in punishment. 

Will the same bodies rise that have been buried? 

Yes, the Scriptures teach this: "All that are in the 
graves shall hear his voice," John 5 :28. The corruptible 
must put on incorruption, and our vile bodies shall be 
changed into the likeness of Christ's glorious body, I Cor. 
15 :53, Phil. 3 :28, but it will yet ever be our own body. 
Our resurrection is to be like that of Christ, which was 
of his identical body. 

It is not necessary, however, to look for the resur- 
rection of every part and atom of the bodies that were 
buried. Many particles of the bodies of the dead have 
been scattered and have become parts of the bodies of 
others, after being assimilated by vegetables and animals. 
If each person were to receive the same particles consti- 
tuting his body when he dies, it would be a question 
often to which person various particles must be given. 

But let us remember that bodily identity does not 
consist in the sameness of every constituting part. Thus 
there is not a particle in the body of an old man that be- 
longed to him in his youth. The body is ever subject 
to changes in size, form, condition, and science even de- 
clares that every seven years there is an entire change 
of constituting particles in our bodies. Yet we say that 



RESURRECTION OF THE DEAD 299 

the bodies of our childhood are ours in later life. This 
proves that identity need not mean sameness of particles. 
What is necessary is that the same formative principle 
of life should remain. 

Paul illustrates the resurrection of the bodies by re- 
ferring to the coming forth of the new seed out of the old, 
the old dies, yet the germ of life is perpetuated in the new 
seed. I Cor. 15 136, 37. 

Will the bodies of the righteous and the unrighteous 
be alike at the resurrection? 

No, there will be a great difference. Scripture says 
very little about the bodies of the unrighteous. They 
will awake to everlasting shame and contempt. Dan. 
12:2. All beauty and attractiveness will be lost. 

Of the bodies of the righteous more is said. They will 
be like Christ's body, Phil. 3 :2i ; will be glorious, in- 
corruptible and powerful, I Cor. 15:54; will be spiritual, 
in distinction from the present bodies, which are called 
natural, I Cor. 15:44. The spiritual body is a body in- 
dwelt by the Holy Spirit, who fits it for the moral and 
physical conditions of the heavenly world. 

What will occur to those still living at the second 
coming of Christ? 

These will not first die and then be raised up, but 
shall be changed in an instant to be like those raised 
from the dead. 

I Cor. 15:51, 52: "Behold, I tell you a mystery; we 
all shall not sleep, but we shall all be changed, in a mo- 
ment, in the twinkling of an eye, at the last trump." 

I Thess. 4:16, 17: "And the dead in Christ shall rise 
first ; then we that are alive, that are left, shall together 
with them be caught up in the clouds, to meet the Lord 
in the air; and so shall we ever be with the Lord." 

What should the future resurrection of our bodies 
mean for us? 



300 THE DOCTRINE OF THE LAST THINGS 



1. It should be a great comfort for the believer that 
his whole existence shall once be entirely rescued from 
death. ''Death shall be swallowed up in victory." 

2. It should lead to a proper appreciation of our 
bodies in the present. We recognize that this corruptible 
cannot inherit incorruptible glory, but bodies of believers 
are temples of the Holy Spirit and shall once be with 
Christ. On the other hand, poor is the unbeliever; he 
has no hope, no promise to base any expectation on, he 
must end in despairing pessimism. 

Final Judgment and the Eternal State 
of all Creatures. 

What will follow the resurrection of the dead? 

The final judgment. 

II Cor. 5:10: "For we must all be made manifest be- 
fore the judgment-seat of Christ; that each one may 
receive the things done in the body, according to what 
he hath done, whether it be good or bad." 

Who is to be the judge? 

Jesus Christ, the ^^lediator, who will appear in both 
his divine and human natures. 

Matt. 16:27: "For the Son of man shall come in the 
glory of his Father with his angels ; and then shall he 
render unto every man according to his deeds." Acts 
17:31; Rom. 14:9; Rev. 22:12. 

All judgment is said to be committed by the Father 
to the Son, through whom he will accomplish the res- 
titution of all things. Acts 3:21. Christ has been given 
all power in heaven and earth, he is Lord of both the dead 
and the living. In the final judgment he will manifest 
his authority by completing the salvation of his people 
and by overthrowing the power of his enemies. He w^ill 
appear in great glory to the joy of the redeemed and the 
terror of the wicked. 



FINAL JUDGMENT AND THE ETERNAL STATE 301 

What will the angels do in the last judgment? 

They will carry out the sentence of the Judge by 
separating the saints from the wicked. 

Matt. 13:49: "So shall it be in the end of the world; 
the angels shall come forth, and sever the wicked from 
among the righteous, and shall cast them into the furnace 
of fire." 

Matt. 24:31 : "And he shall send forth his angels with 
a great sound of a trumpet, and they shall gather together 
his elect from the four winds, from one end of heaven to 
the other." 

In what sense will the saints judge the world? 

The saints are heirs with Christ, are in eternal union 
with him, and as they suffer with him, they shall also 
triumph and rule with him. All the saints will assent 
to Christ's judgment and glory therein. I Cor. 6:2: "Or 
know ye not that the saints shall judge the world?" 
Vs. 3, "Know ye not that we shall judge angels?" Matt. 
19:28; Rev. 19:1-5. 

Who are to be the subjects of the final judgment? 

Every human being that has ever lived, of every time 
and place and race. All who have died and all alive at 
the second advent. 

Matt. 25 :32 ''And before him shall be gathered all 
the nations." 

Rev. 20:12: "And I saw the dead, the great and the 
small, standing before the throne." I Cor. 15:51, 52; I 
Thess. 4:17. 

The evil angels will also be judged. 

II Peter 2:4: "For if God spared not angels when 
they sinned, but cast them down to hell, and committed 
them to pits of darkness, to be reserved unto judgment." 

According to what principles will Christ pronounce 
judgment? 



302 THE DOCTRINE OF THE LAST THINGS 

According to the principles revealed in Holy Scrip- 
ture, according to both law and gospel. 

All will be tried by the standards of God's revealed 
will. They who have not known this revelation "shall 
be judged without the law," i. e., not according to the 
revealed law in the Bible, but according to the law 
written upon their hearts. The Jew, who sinned in the 
law, shall be judged by the law. Rom. 2:12. Every one 
living in the full light of Christian revelation shall be 
judged according to his privileges. It will be more tol- 
erable for the heathen in the day of judgment than for 
those brought up in the Church of God, but who reject 
his will. 

Luke 12:48: "And to whomsoever much is given, of 
him shall much be required; and to whom they commit 
much, of him will they ask the more." 

The secrets of every heart will be considered, and not 
only the openly expressed words and deeds. 

Rom. 2:16: "In the day when God shall judge the 
secrets of men, according to my gospel, by Jesus Christ." 

To what place are the lost assigned in the final judg- 
ment? 

To a place called Hades or Gehenna, both translated 
hell. 

As descriptive of the nature of this place it is called: 
Everlasting fire, prepared for the devil and his angels. 
Matt. 24 :4i ; Hell of fire, where the worm dieth not, and 
the fire is not quenched, Mark 9 :44 ; Lake which burneth 
with fire and brimstone. Rev. 21 :8 ; Bottomless pit, Rev. 
9:2; Blackness of darkness, Jude 13; Torment in fire 
and brimstone. Rev. 14:10, 11. 

These terms are evidently figurative, but from them 
we learn that the punishment of the wicked will consist: 

1. In the loss of all that is good and pleasant. 

2. In the separation from God and his people. 



FINAL JUDGMENT AND THE ETERNAL STATE 303 

3. In the society of lost men and devils. 

4. In suffering torments in soul and body, caused by 
the wrath of God and the remorse of conscience. 

What will be the duration of this punishment? 

Scripture teaches that it will be endless. 

Matt. 25 141 : 'Then shall he say unto them on the left 
hand, Depart from me, ye cursed, into the eternal fire 
which is prepared for the devil and his angels." 

II Thess. I :g : "Who shall suffer punishment, even 
eternal destruction from the face of the Lord and from 
the glory of his might." 

The same word is used in the Bible to express the 
endless duration of the future happiness of the saints 
and to express the endless duration of the punishment 
of the wicked. 

Matt. 25 146 : "And these shall go away into eternal 
punishment; but the righteous into eternal life." 

Many refuse to believe the teaching of Scripture on 
this point, or they seek to give a meaning to the words 
of Scripture whereby a universal deliverance from hell 
is taught. But the question here is one of fact, based 
on the plain teachings of Scripture, and not one of theory. 
The only way of knowing the fact is to accept the dec- 
laration of One who knows the future. It is indeed a 
solemn, alarming, fearful truth, but we must hold it. if 
we take the Scriptures the rule of our faith. The un- 
dermining of the doctrine of endless punishment upsets 
the whole doctrine of sin and redemption. 

What is the fault of those who deny the doctrine of 
endless punishment? 

I. They have a wrong conception of sin, which they 
hold to be only a defect or a weakness, and to which, of 
course, no punishment would be due. The Bible, on the 
contrary, speaks of sin as unrighteousness, as an assault 
upon the majesty of God. 



304 THE DOCTRINE OF THE LAST THINGS 

2. They have a wrong conception of the chief pur- 
pose of man, which they hold to be happiness. The Bible 
teaches man's chief end ought to be holiness, to be con- 
secrated to God. 

3. They have a wrong conception of God, whom they 
represent as if he were only love, but our Catechism 
rightly reminds that "God is indeed merciful, but also 
just; therefore his justice requires that sin, which is 
committed against the most high majesty of God, be also 
punished with extreme, that is, with everlasting punish- 
ment, both of body and soul." Ques. 11. 

No creature ought to pretend to be more merciful 
than God. He is revealed as infinite love, and to the 
Son, who is the highest manifestation of love, has been 
committed all judgment. Let us be sure he will make 
no mistakes, but will execute divine justice in such a way 
that all will have to justify his sentences at last. Before 
him every knee shall bow, and every tongue shall confess 
that he is Lord, to the glory of God the Father. 

Who oppose the doctrine of endless punishment? 

1. The Universalists. They teach that all are made 
heirs of eternal life, or a universal salvation. Sufifering 
for sin, they declare, is endured in this life. They make 
much of the statement that God is not willing that any 
should perish, and that Christ tasted death for every man. 
Their explanation of these expressions is wrong, and their 
theory in plain opposition to the statement that the Lord 
Jesus shall be revealed in flaming fire, taking vengeance 
on those that know not God. 

2. The Restorationists. They teach there is a fu- 
ture punishment, but it is not eternal. Most of those in 
the Universalist demonination hold this theory. Our 
answer to the former question as to the duration of pun- 
ishment meets this theory. 

3. The Annihilationists. They teach life means ex- 



FINAL JUDGMENT AND THE ETERNAL STATE 305 

istence, death non-existence. Death is punishment of 
sin, therefore they who die in sin will be annihilated, ex- 
tinguished. Together with this theory goes that which 
teaches that there is a conditional immortality, that is, 
that those who believe shall live, exist, while others are 
entirely destroyed. Continuance of existence or immor- 
tality depends or is conditioned on faith. 

Against this is the Bible statement that death is not 
annihilation, for death is torment, and all are said to be 
immortal. The Scriptures know nothing of annihilation. 

To what place will the saints of God be assigned after 
the final judgment? 

To the new heaven and the new earth, wherein dwell- 
eth righteousness. II Pet. 3:13; Rev. 21:5. 

After the last judgment there will be a renewing of 
all things. Many have held that this earth would be 
annihilated, but this view is now commonly given up 
in favor of the opinion that teaches the restitution of all 
things. Acts 3 .21 : ''Whom the heavens must receive 
until the times of restoration of all things." 

At present the whole creation groaneth and travaileth 
in pain, it is in bondage of corruption and subjected to 
vanity, and waits for the revealing of the Sons of God, 
when it will share in the liberty of the glory of the child- 
ren of God. Rom. 8:19-22. 

The most probable explanation is that this earth with 
its atmosphere is to be subjected to intense heat, whereby 
it will be radically changed and prepared to be the new 
world that is suited to the resurrection bodies of the 
saints and the city of God. 

The saints will thus inherit a regenerated earth as 
well as heaven. 

Where is heaven? 

We do not know definitely. We can say heaven is 



306 THE DOCTRINE OF THE LAST THINGS 

where the glory of God is specially manifested, where 
the human nature of Christ is, and where the angels and 
saints are. John 17:24; Rev. 5:6. 

What terms does Scripture use to designate the future 
blessedness of the saints? 

It is called: eternal and everlasting life, Matt. 19:16; 
28 -.46 ; the glory of God, Rom. 5 :2 ; eternal salvation, 
Heb. 5:9. 

Other term.s are Paradise, Luke 23 143 ; Kingdom of 
God and heavenly kingdom, Matt. 25:34; II Pet. i:ii; 
Eternal inheritance, I Pet. 1:4; Sabbath or rest, Heb. 
4:10, II. 

Wherein does the blessedness of heaven consist? 

The Bible speaks of this blessedness in a negative 
as well as in a positive way. To contrast this blessedness 
with the conditions of this earth it declares : "They shall 
hunger no more, neither thirst any more; neither shall 
the sun strike upon them, nor any heat." Rev. 7:16. 

"And he shall wipe away every tear from their eyes; 
and death shall be no more ; neither shall there be mourn- 
ing, nor crying, nor pain, any more." Rev. 21 '.4. 

There will be material as well as spiritual blessings, 
but the spiritual are most prominent. "Beloved, now 
are we the children of God, and it is not yet manifest what 
we shall be. We know that if he shall be manifested, 
we shall be like him ; for we shall see him as he is." 
I John 3 :2. 

This seeing the Lord and transformation like him will 
be the special blessedness of heaven. Being like the Lord 
will mean : i, that we shall be like him in character 
and in full accord with him; 2, that our nature shall be 
perfected, so that all our powers and faculties shall be 
developed and work in perfect harmony. The image of 
God shall be restored. 



FINAL JUDGMENT AND THE ETERNAL STATE 307 

Another cause of blessedness will be the perfect com- 
munion of saints, none of whom shall be lacking, and 
there shall be one flock under one Shepherd. They shall 
be gathered from every direction, and shall sit with Abra- 
ham, Isaac and Jacob. All shall wear white robes of 
purity, the weary of earth shall have rest in their Father's 
home, and earth's sorrowing disciples shall waken notes 
of joy from harps of gold. 

The personal peculiarities of earth will be retained. 
There will be no dull conformity of all to one type, but 
variety in unity, and all together will reflect the likeness 
of God, whose name will be written upon every forehead. 

In regard to the occupation of the saints Scripture 
says very little. The future state is beyond our present 
comprehension and so we are not told very much about 
it. The saints will rest from their labors, from the 
troubles and struggles of this life, but it will not be a rest 
that will be the same as idleness. God ever works, and 
we shall have work in harmony with our new nature 
and our new surroundings. 

Rev. 5 :g, lo : "And they sing a new song, saying. 
Worthy art thou to take the book, and to open the seals 
thereof ; for thou wast slain, and didst purchase unto God 
with thy blood men of every tribe, and tongue, and peo- 
ple, and nation, and madest them to be unto our God a 
kingdom and priests ; and they reign upon the earth." 



I N D 



E X. 



Page 

Actual Sin 105 

Adoption 207 

Agapae 272 

Agnosticist 5 

Angels 74, 58 

Angels as Mediators 146 

Anointing 148 

Anti-Christ 293 

Apocryphal Books 12 

Apostle 244 

Arians 42 

Arminians 51 

Athanasius 43 

Authorized Yersion 13 

Baptism 254 

Mode of 258 

Subjects of 261 

Infant 261 

Bible inspired 9 

Galling 172 

External 172 

" Internal 176 

" Creative 176 

Effectual 177 

Calvinist 2, 51 

Canon 12 

Christ 135 

" Anointing of 148 

" Atonement of 156 

" as King 159 

" as Priest 151 

" as Prophet 150 

" Descent of, into Hell 165 

" Divinity of 38 

" Elected 58 

" Exaltation 166 

" Humiliation of 162 

" Intercession of 158 

" Kingdom of 160 

" Names of 147 

Natures of 138 

" Obedience of 155 

" Offices of 148 

" Resurrection of ... 167 

" States of 161 

" True Messiah 145 



Page 



Christian, A King 220 

A Priest 219 

A Prophet .... 218 

Church 231 

Attributes of 234 

Discipline 238 

Invisible 233 

" Marks of 236 

Offices in 244 

" Organization 241 

" Government 241 

" Invisible 233 

Militant 233 

" Triumphant 233 

Circumcision 177, 226 

Common Grace 33, 104 

Congregationalists 243 

CoDsubstantiation 275 

Conversion 185 

Covenant of Grace. 110 

Covenant of Redemption . 120 

Covenant of Works 91 

Creation 63 

Creationism 87 

Deacon 246 

Death 95, 283 

" Corporal 95 

" Eternal 95 

" Spiritual 95 

Discipline of the Church. 238 

Doctrine 1 

Elder 245 

Election 50 

Endless Punishment 303 

Episcopal 242 

Erastian 242 

Evolution; 66 

Faculties of the Soul 86 

Faith 192 

" Historical 195 

" Miraculous 195 

" Saving 197 

" Temporary 196 

Eaith and Assurance 202 

Fall of Man 96 

False Religions 3 

FinalJudgment 300 



Page 

God n 

God's Attributes 20 

" Decrees 45-49 

" Goodness and Grace 32 

" Independency 22 

" Immutability 23 

'* Justice 30 

" Love 32 

" Mercy 32 

" Omnipresence 23 

" Omniscience 24 

" Patience 32 

" Power 27 

" Perfections 20 

" Simplicity 22 

" Will 26 

" Wisdom 26 

God and Sin 59, 99 

Guilt 100 

Hades 303 

Hebrew Names of God. . . 19 

Hell 302 

Holy Spirit 87, 41 

" Sin Against... 108 
" " Testimony of . 11 

Image of God 88 

Immortality 284 

Infra-lapsarianism 60 

Infant Baptism 261 

Inspiration 8 

Jehovah 19 

Jesus 148 

Justification 204 

Nature of 204 

Ground of 208 

" Means of 210 

Effects of 212 

From Eternity 210 

l>aw 250 

Lord's Supper 271 

Materialists 65 

Means of Grace 247 

Mediator 135 

Millennium 294 

Miracles 83 

Monotheism 17 

National Election 52 

Nestorians 143 



Page 

Original Sin 100 

Pantheist 5, 65 

Particular Atonement ... 156 

Passover 271 

Pastor 245 

Pelagius 102, 104 

Perfectionism 223 

Perseverance of Saints . . 224 

Person 140 

Personal Properties of the 
Father, Son and Holy 

Spirit 37 

Pollution 100 

Polytheism 17 

Prayer 226 

Preaching to non-elect 173 

Presbyterian System 242 

Pre.-extentionism 87 

Predestination 50 

Pre-millenial Advent 294 

Providence 78 

Proof for Existence of 

God from Nature 6 

Purgatory 288 

Quakers 16 

Rationalist 15, 193 

Reformed Standards 1 

Regeneration 179 

Repentance 185-190 

Roman Catholic System. . 243 

Restorationists . . 304 

Resurrection 297 

Revelation 8 

Revised Version 14 

SabeUian Theory 42 

Sacrifices 137 

Saints as Mediators 146 

Santification ... 213 

Satan 77, 79 

Second Advent 291 

Second Probation 289 

Sin 107 

State, Meaning of 161 

State of Soul after Death. 284 
Supra-lapsarianism 60 

Traducianism 87 

Testimony of Holy Spirit. 11 
Trinity 33 

Unitarianism 43 

Universalists 304 



"DICTIONARY 



ENGLISH-HOLLAND 



Acquire 

Admonition 

Adoption 

Allege 

Analogy 

Annihilation 

Antiquated 

Arrogant 

Assign 

Ascertain 

Assimilated 

Attribute 

Authoritavely 



Verkrijgen 

Yermaning 

Aannemen totkinde- 

Beweren [ren 

Overeenkomst 

Yernietiging 

Verouderd 

Verwaand 

Aanwijzen, bepalen 

Yerzekeren 

Opnemen 

Eigenschap 

Met gezag 



Beguile Yerleiden 

Benediction Zegen [lend 

Benevolent Goedgnnstig, welwil- 

Beseech Smeeking 



Caution Waarschuwing 
Gommanicable Mededeelbaar 



Compassion 

Complacency 

Comprehend 

Condescend 

Condition 

Confirm 

Conjecture 

Conscience 

Controversy 

Conviction 

Counsel 

Covet 

Covenant 

Creed 



Medelijden 

Yoldoening 

Bevatten 

Xederbuigend 

Toestand,voorwaarde 

Bevestiging 

Gissing, vermoeden 

Geweten 

Geschil 

Overtuiging 

Kaad 

Begeeren 

Yerbond 

Beiijdenis 



Decree 

Decry 

Deluge 

Denomination 

Depravity 

Design 

Despondency 

Discard 

Dignity 

Dispensation 

Dissolution 

Divine 

Doctrine 



Edification 

Efiicacious 

Eminently 

Endorse 

Equity 

Equivalent 

Essence 

Expiation 



Eaculty 

Fathom 

Federally 

Felicity 

Fetter 

Forensic 



Generations 
Grievous 



Besluit, bevel 

In verachting bren- 

Yloed [gen 

Genootschap 

Bedorvenheid 

Bedoeling 

Moedeloosheid 

Wegwerpen 

Waardigheid 

Bedeeling 

Ontbinding 

Goddelijk 

Leer 



Stichting, opbouwing 

Kracktig 

Uitstekend, hoog 

Goedkeuren [held 

Billijkheid,gerechtig- 

Gelijkwaardig 

Wezen 

Boete, verzoening 



Yermogen 

Peilen, doorgrondea 

Yerbondsgewijze 

Geluk 

Band 

Rechteriijk 



Geslacbten 
Grievend 



--Realizing tbat perhaps some, who have received their training in the Holland tongue, 
will desire to use this hook to pcquaint themselves with religious knowledge in the American 
language, a short dictionary is added to aid in comprehending the meaning of terms. Only 
a tew words need to be translated, as very simple language is used in the hody of the hook. 



Heresy 
Hypothesis 



Hlumination 

Immortal 

Importunity 

Incarnation 

Incompatible 

Infinite 

Ingenuity 

Immutable 

Innate 

Impotence 

Intelligence 

Inviolate 

Isolated 



Judicial 



Mature 
Moral 
Mortal 
Mortification 



Nourish 



Obdurate 

Objectively 

Obligation 

Obscure 

Omniscient 

Orally 

Originate 



Penalty 
Penitent 



Xetterij 

Veronderstelling 



Verlichting 

Onsterfelijk 

Lastig, aanhoudend 

Vleeschwording 

Onvereenigbaar 

Oneindig 

Vernuftigheid 

Onveranderlijk 

Aangeboren 

Onmacht 

Yerstand 

Ongeschonden 

Alieen staand 

J 

Kechterlijk 
M 

Eijp 
Zedelijk 
Sterfelijk 
Dooding 

N 

Voeding 



Yerhard 

Yoorwerpelijk 

Yerbintenis 

Yerborgen 

Alwetend 

Mondelijk 

Doen ontstaan 



Straf 

Berouwvol 



Pentecost 

Perdition 

Perseverance 

Perversion 

Posterity 

Principle 

Pre-conceived 

Probation 

Propitiation 

Proposition 

Purge 



Pinksteren 

Yerrierf 

Yolharding 

Yerdraaiing, verderf 

Nageslacht 

Begins el 

Yooraf opgevat 

Beproeving 

Yerzoening 

Stellinar 

Keinigen 



Reconciliation Yerzoening 
Render Geven 
Reprobation Yerwerping 
Restoration Herstelling 
Righteousness Gerechtigheid 



Sanction 

Sensibility 

Science 

Spontaneous 

Sojourn 

Stupendous 

Submission 

Surety 

Supplication 

Supreme 



Goedkeuren 
Gevoel 

We tens chap [gen 

Yan zelf, ongedwon- 

Yerblijf 

Yerbazend 

Onderworpenheid 

Borg 

Smeeking 

Hoogste 



Transmutation Yerwisseling 
Transgress Overtreding 
Transient Yoorbijgaand 



Unbiased 
Unity 



Yersion 
Yiolate 



U 

Onpartijdig 
Eenheid 



Overzetting 
Schenden 



AUG 5 1107 



I 



t 



Deacidified using the Bookkeeper process 
Neutralizing agent: Magnesium Oxide 
Treatment Date: May 2006 

Preservationlechnoiogies 

A WORLD LEADER IN PAPER PRESERVATION 

1 1 1 Thomson Park Drive 
Cranberry Township, PA 16066 
(724)77'9-2111 



LIBRARY OF CONGRESS 




016 124 331 



